the rest what wether this wind will bring who seeth not Moreouer whereas vvee propound such interpretations and doctrines as we gather from the Scriptures by discourse of reason and so may erre they on the contrary every one of them delivered doctrine by immediate inspiration of the spirit in which by reason of the divine impression which it made in their hearts differencing it from all both humane collection and Diabolicall suggestion they could not erre or be mistaken but knew infallibly when and wherein they were moved by the H. Ghost Befides there is not like reason of strange tongues and prophesie for the consideration in hand since the Church is not built upon the foundation of strange tongues as upon the foundation of prophesie neither was the matter of the speech inspired but the language onely except the same persons were Prophets also Lastly if there were the like reason of tongues and prophesie yet except men might erre in a tongue and deem themselues inspired extraordinarily when they were not which were absurd to affirme it could not evince any possibility of erring in doctrine by extraordinary Prophets The last Argument in my booke I take from v. 37. 38. If any man think himself to be a prophet or spirituall let him acknowledg that the things that I write unto you are the commandements of the Lord But if any be ignorant let him be ignorant M. Yates taxeth mee for making a Prophet and spirituall man all one since by a spirituall man is meant such as excelled in any spirituall gift prophesie or other But without cause since I neither mean more nor need more for my purpose then that a Prophet bee included in the generall of a spirituall man But wherefore doth he not answer the Argument or minde where the force thereof lieth which is in the words following let him acknowledge that the things that I write are the commandements of the Lord. But if any man be ignorant let him be ignorant The extraordinary prophets were guided as immediately infallibly by the revelation of Gods spirit as Paul himself might as wel haue required of him to acknowledg that the things which they speak were the commandements of the Lord a◠hee of them neither was it possible that they or any of them should bee ignorant that the things which hee spake were the commandements of the Lord. Which Argument is also much strengthened and made in my iudgement unanswerable by that which we finde v. 36. Came the word of God out from you or came it unto you onely which words the Apostle doth not direct unto the women as M. Yates misconceaveth with great errour and contrary both unto reason and to the expresse Greek text which will not beare it but to the Prophets with whom hee dealeth and that by way of comparison with himself frō whom to wit by immediate revelation the word of God came after a sort to the Corinthians VVhich plainly proues that they could not bee extraordinary Prophets from whom the word of God came unto the Church as well as frō himselfe they being inspired immediately by the Holy Ghost as well as he The Christian Reader may finde besides these other reasons from this Scripture laid down by our worthy countryman M. Cartwright in his Confutation of the Rhemists Sect. 5. for the iustification of this exercise as ordinary and continuall The other Arguments in the same place of my booke to the same purpose though M. Yates could not but take knowledge of yet hath he not thought good to meddle vvith One of them only I will annex in this place word for word as there I haue set it downe It is the commandement of the Lord by the Apostle that a Bishop must be apt to teach and that such Elders or Bishops bee called as are able to exhort with sound doctrine and to conuince the gain-sayers 1. Tim. 3.2 Tit. 1.9 Now except men before they bee in office may bee permitted to manifest their gifts in doctrine and so in prayer which are the two maine works requiring speciall qualifications in the teaching Elders Acts 6.4 how shall the Church which is to choose them take knowledge of their sufficiency that with faith and good conscience they may call them and submit unto them for their guides If it be sayd that upon such occasion triall may be taken of mens gifts he that so saith grants the question but must know besides first that mens gifts and abilities should be knowne in some measure before they be once thought on for officers and secondly that there is none other use or triall of gifts to wit in and by the Church but in prophesying for every thing in the Lords house is to bee performed in some ordinance there is nothing thrown about the house or out of order in it and other ordinance in the Church saue this of prophesie is there none wherein men out of office are to pray and teach c. Lastly M. Yates in denying this liberty besides other evils reproveth the practise of all reformed Churches and of the Church of England with them It is not onely permitted as lawfull but required as necessary where liue that such as haue bent their thoughts towards the ministery should before hand use their gifts publickly in the Church and intollerable bondage it would bee thought by them to haue pastors ordained for them as all there are unto the places in which they are to minister of whose ability in teaching they had not taken former experience And not onely so but it hath been further decreed in solemne Synod that in all Churches whether springing up or grown to perfection the order of prophesie should be observed according to Pauls institution and that into that fellowship to wit of Prophets should be admitted not onely the ministers but also the Teachers and of the Elders and Deacons and even of the very common people exipsa plebe if there were any which would confer their gifts received of the Lord to the common benefit of the Church c. Harmon Synod Belg. de prophetica Ex Synodo Embdana Can. 1.2 And for England it selfe what will M. Yates say to the Common Places as they are called or Sermons as indeed they are in the Colledges not onely permitted unto but imposed upon divers who never receved order of Priesthood VVhat to such as Preach by the Bishops licence without any such order yea to all such as are ordained and called ministers but haue not actuall charge and so are like the Popish accidents in the Sacrament without a subiect Lastly it might be shewed if need were that greater liberty then he alloweth is used by divers in the Romish Church the Spirituall Egipt and house of bondage for Gods people so as the bondage of the very Hagar of Rome is not so great in this case as he would bring upon Sarah her selfe The Lord giue unto his people courage to stand for this liberty amongst the rest wherewith Christ hath made them free and unto us who enioy it grace to use the same unto his glory in our mutuall edification Amen FINIS
science is an insight into divers heavenly truths yet wāting that prudent application these two gifts with a fruitful uttrance of them could be no ordinary gifts studied out by their own pains but such as the H. Ghost did immediately inspire into them I should be very glad to heare that your Congregations were full of these wise and understanding men then I doubt not but you would the sooner recall your selues The three next gifts of faith healing and great workes are undoubtedly extraordinary and were never to bee obtained by any study of ours For the foure last I doubt not but you will grant three of them extraordinary Discerning of spirits was not by ordinary means but extraordinary as you may see in Ananias and Saphira Simon Magus and others which were seene by an extraordinary Spirit For strange tongues I hope you will not stand in granting it if you consider but the first originall of them Act. 2.2 ◠and for interpretation of these tongues that was as difficult as the other why should you now stick at prophesy which I will plainely shew was more difficult then both the rest For how should either you or I come to be able to prophesy except there were some skilfull in the originall tongues as likewise the helpes of commentaries and interpretations You see God appointed these as means to helpe us to prophesy and where they are wanting it is simply impossible for any man to become an ordinary Prophet Indeed the H. Ghost can supply the want of both these therefore will you nill you it must be granted that this prophesy was extraordinary For take way the ordinary means of prophesy and then the thing it selfe will cease Now you may plainly understād that the Primitiue Chur. had not these means of prophesy that you see we haue they had not the originall tongues translated and therefore God gaue men extraordinary gifts in speaking and interpreting them see then I entreat you how these two means being extraordinary inforce you to yeeld the other of the same nature Were it possible for you to become a Prophet wanting the translation of the new and old Testament as likewise all interpretations with which now through Gods blessing the whole world is replenished I know you will answer and say no then say Prophesy in the Primitiue Church was extraordinary because the Gentiles had not ordinary translations and interpretations of them ANSWER IF I should follow M. Yates in his course I should rather write one Sermon against an other then bring an Answer to an Argument Briefly then as I can omitting other things to that which concerns directly our present purpose His affirmation that the gifts mentioned 1. Cor. 12. are onely extraordinary I doe deny and answer his reasons as followeth And first that contrary to his unreasonable reason we both may ought to magnify the H. Ghost more in one gift then another since the same H. Ghost worketh more excellently and for our good in one gift then in another And secondly as a further truth and more contrary to his strange assertion that in some works of the Spirit though not here expressed in which the Lord useth our industry care he is infinitly more to be magnified then in any whatsoever the immediate and miraculous work of the same spirit wherein he useth it not For example in saving faith and repentance for the working of which by his spirit God useth our careful hearing and meditation of his word the Law and Gospell Thirdly compare we even extraordinary gifts with extraordinary we see that God used the industry and paines of the extraordinary Prophets for the reading and meditating in and of the a Dan. 9.13 Law and of the latter Prophets of the former Prophets b v. 2. writings As also of the Apostles in the c Rom. 4.10 4.3 c. reading knowledg and memory of them both yea even of the very heathen authors whose sayings they sometime quote in their prophesies or d Act. 17.28 1. Cor. 15.33 Tit. 1.12 2. Tim. 4.13 sermons the like industry or care not being required for the gift or use of strange tongues and yet did the Holy Ghost much more excellently utter it selfe in their Prophesies and sermons then in ther tongues as M. Yates oft and truly affirmeth Vpon verse 8. he rightly describeth wisdome a holy vnderstanding of heauenly things with a prudent application of them to their severall vses and knowledge an insight into divers heavenly things yet wanting that prudent application with the fruitfull utterance of them but that these could be no ordinary gifts studyed out by their own payns but such as the Holy Ghost did immediately inspyre into them he barely affirmeth and I thinke singularly but am sure vntruly I maruailed what he would say to these two gifts of wisdom knowledge to proue that they could not be ordinary and did expect some speciall reasons for his so fingular interpretation but behould a bare bone of affirmation brought by him without marrow flesh skin or colour of proofe VVherein he is also the more blame-worthy considering that he cannot be ignorant how the most iudicious both at home and abroad doe vnderstand these two gifts as meant of the two speciall qualifications of the Pastor and Teacher ordinary gifts of ordinary offices of which ministerius amongst the rest ordayned by Christ the one Lord of his Church the Apostle speaketh verse 5. as verse 4. of their gifts by that one spirit VVhich ordinary gifts all lawfull Pastors and Teachers ordinary offices then had and besides them many others not in office and by the grace of God some amongst vs and that by the help of nature study and prayer and the blessing of Gods spirit therevpon VVhich blessing of God I will not deny to haue then been for degree extraordinary vpon mens weaker indeuoures for their furnishing with these ordinary gifts which makes nothing against our purpose That the gift of faith is undoubtedly extraordinary is sayd by him but Doctors haue doubted of it See for one Beza in his great Annotations vpō the words both affirming and proueing that by faith is meant an assent vnto the doctrine propounded which is an ordinary gift of the spirit VVhere he makes no doubt but wee will grant that three of the foure last were extraordinary he but threaps kindnesse upon us as we use to say That Peters gift of discerning was extraordinary in the case of Ananias Act 〈…〉 we confesse but not so in the case of Simon Magus Acts. 8. of whom he iudgeth by his words as of the tree by the fruit in which he did notoriously bewray himselfe to be in the gall of bitternesse to the discerning of any ordinary Christian The gift of discerning both of doctrine and manners is in a measure required of every Christian Phil. 1.9.10 1. Ioh. 4.1 Heb. 5.14 but is bestowed by the giver thereof upon some more liberally sometimes extraordinarily as
is more excellent then tongues because more profitable hee makes us to stammer thus though it be not more excellent yet it is more profitable it being most plaine that the Apostle prefers prophesy before tongues because it tends more to edification of the Church according to vvhich respect alone vve are to measure the excellency of Church ordinances and so to frame the obiect of our desire unto them But vvhat speake I of more excellent and more to edification since the strange tongues as there used vvithout an interpreter were so far from being comparable to ordinary prophesie for any good end or use as they were on the contrary most vaine and ridiculous as appeares v. 11.22.23 That then which hee brings for the commendation of tongues from Actes 2. is nothing for tongues as used in Corinth The former were as of simple necessity in themselues unto the Apostles for the spreading of the Gospell unto all nations so then and there profitably vsed but in Corinth ambitiously and pr-ofanely abused which M. Ya should haue observed but hath not in his comparison Lastly I add as a iust answer to whatsoeuer he hath obiected That tongues confidered in themselues how rightly soeuer vsed are not comparable for vse and so for excellency vnto ordinary prophesying or preaching considered in it self seing that by it as well as by extraordinary saving fayth is wrought Rom. 10. which none can say of strange Tongues in themselues without a strange Tongue both from truth and sence no nor of any other spirituall gift And as it doth not appear by the Apostles preferring of prophesy before tongues that therefore the prophesy was extraordinary so it appeares unto mee by the Corinthians preferring of tongues before it that it was but ordinary therefore disregarded by them in comparison of the extraordinary and miraculous gift of tongues whereas had it also been extraordinary immediate and miraculous most like it would haue carried with it the like with the other or greater regard in their eyes M. Yates ARGVM 6. FROM exemplification vers 6. if I come unto you c. I hope you will grant that the Apostle Paul had all those spirituall gifts and therefore speaking of such prophesy as he had himselfe hee must needs speak of extraordinary likewise he had the knowledge of tongues and yet prefers prophesy before all his languages though hee spake more then they all Now the example in his own person must needs set forth the generall and therefore if in the generall hee should speak of ordinary prophecying in the particular of extraordinary it would prove idle for an example is of the same kind with the generall Againe in bringing four particulars he puts revelation first as the cause of all the rest which shewes plainely he speaks of such prophesy as came by revelation for revelation brings a man to knowledge and knowledge teacheth wholesome doctrine and prophesy serveth to utter it I. Rob. ANSVVER I doe plainely deny the ground upon which he builds the whole weight of his Argument which is that the example and the thing exemplified must be of the same kind How oft doth Christ exemplify the sufferings of his disciples by his own sufferings and the sending of his Apostles by his fathers sending of him were they therfore of the same kind their sufferings meritorious and their sending mediatorious because his was such But amongst other evidences against him wherewith all writings divine and humane are stored see one fitly paring with this in hand The Apostle prouoking the Galathians c. 1 6 unto iust detestation of such as preached another Gospell amongst them takes an example from his own preaching vers 8. But though wee or an Angell from heaven preach another Gospell unto you then that which wee haue preached unto you let him be accursed As if he should say I haue preached unto you formerly iustification by faith without the works of the Law of Moses they now preach unto you iustification by the works of the law ioyned with Christ c. He exemplifieth their preaching by his were they therfore of one kind both Apostolical because Pauls was such It is sufficient for an example if it agree with the thing which it is brought to exemplifie in that for which it is brought And so the cōming of Christ to iudgement is by the Apostle exemplified by the comming of a thiefe in the night 1. Thess 5.2 Are therfore their commings of the same kind or is it not sufficient that being most contrary in their kinds they do yet agree in the adiunct of suddenesse So is it sufficient if Pauls extraordinary Prophesying and the Corinthians ordinary agree in the adiunct or effect of profitablenesse or edification which thing alone the Apostle in his exemplification hath respect unto His observation about Revelation seems true and good in it selfe but shewes not plainely that for which he brings it no nor hath so much as a plaine shew for it For what shew hath it of profe that he speaks of extraordinary prophesie because it comes from revelation except he takes it for granted that there is in the Church no revelation of the spirit for teaching but extraordinary or miraculous which how can I grant or hee affirme Of this more Argum. 8. M. Yates ARG. 7. FROM the fruition of spirituall gifts 1. Cor. 14.26 hath a Psalm that is some admirable praise of God or doctrine that is some worthy point of instruction or a tongue that is can speak misteries with admiration or revelation of some secrets either for doctrine or prediction lastly or interpretation whether of tongues doctrines or Scripture all these must needs bee had either by the ordinary pains of the Church or by the extraordinary gift of the spirit you say by the one and I by the other and that I agree more with the Scripture then your selfe consider but the distinction of the gifts and their admirable matter A Psalm must needs consist of meeter which required art to compose it Secondly it could not for the matter of it but sound forth some worthy praise of God Do you thinke the Corinthians did study the art of musick or likewise read some admirable divine bookes to finde out sweet matter to make their songs of Alas brother giue God the glory it was no doubt some sudden motion of the Spirit that did inflame the hearts of beleevers with some worthy matter of praising God Doctrine that is layd down by our ordinary pains is that which we usually giue unto Doctors which after long study and reading the Scriptures is drawen to some profitable heads pithily proved and contrary errours refuted by it I think in Corinth there were none of these Doctours and yet I doubt not but they were as excellent for such Doctors as delivered these doctrines had them after a more easie manner even the immediate worke of the spirit I hope with out any further dispute you will yeeld that the having of
a a strange tongue was extraordinary as likewise the revelation and interpretation I. Rob. ANSVV. NOT to meddle with his description of a Psalme Doctrine c. further then concernes our present occasion The first a Psalme was not so undoubtedly as hee maketh it some sudden to wit extraordinary motion of the spirit c. The scriptures rather insinuate the contrary and that these Psalmes and spirituall songes were also besides the Psalmes of Dauid and those then made by extraordinary motion which I will not deny euen ordinary and conceaued by ordinary men and motions Ephe. 5.18.19 Col. 3.16 Iam. 5.13 The scriptures are to be extended as largely and to as common use as may be neither is any thing in thē to be accounted extraordinary saue that which cannot possibly be ordinary which these might bee For the findeng out of sweet mater they had admirable divine books to read even the wonderfull divine scriptures For musicke as without doubt many in that most rich and delicate City were expert in it so what reason he hath to require for the Church singing then in use such study and art I see not except it be because he dwels too neere a cathedral Church Hee may see for the plainenesse of singing used in former times and before the spouse of Christ the Church in all her ordinances was by Antichrist stripped of her homely but comely attire and tricked up with his whorish ornaments that which Austin hath of this matter Confess l. 10. c. 13. For the second which is doctrine he but thinks there were no Doctors in Corinth But he may well change his thoughts if he both consider how that Church abounded in the body of it even to excesse in all knowledge utterance the Doctors two speciall faculties as also how this Apostle in this Epistle c 12. v. 28. affirmeth expresly that God had set in the Church amongst other officers Doctors or Teachers Besides that it is enough for my purpose if there were any in Corinth though not officer able by ordinary gift to deliliver doctrine which considering the fore-signified state of that Church both in respect of Pauls ministery amongst them and testimony of them being in that Citty which was the chiefe of all Greece for governement Greece also being the fountaine of learning and eloquence can not I think be reasonably denyed To yeeld you without further dispute that Revelation Interpretation were viz. only the immediate work of the spirit were in us more courtesy then wisdom For Interprecation I see not but that either he himselfe who spake the tongue by an extraordinary gift or any other man that understood it having ordinary ability to interpret the matter deliuered both lawfully might in conscience ought so to doe except he would quench the spirit both in respect of the extraordinary gift of the tongue ordinary gift of interpretation but that the Pastor or Teacher might not doe this by his ordinary gift which is yet a fort strong enough to keep us from yeelding were strange to imagine Besides let it be noted how the Apostle v. 13. exhorts to pray for the gift of Interpretation Now how a man might pray for an extraordinary and miraculous gift which hee wholy wanted without an extraordinary motion or promise and meerely upon the Apostles exhortation generall I see not but would learn of him that could teach me M. Yates ARG. 8. FROM present Revelation v. 30. In the verse going before is laid down in what order they shall prophesie even as it was before for strange tongues yet here is a further injunction and that is of silence if any thing of more weight shal be revealed unto another why should the other keep silence if it were known before that this man should speake after him if it were ordinary prophesying and such as our pains and study brought us unto then were it fit that we should haue our liberty to goe on and not be interrupted by an other but the Apostle upon the Revelation to another even sitting by enioyns silence to the present speaker which if his Revelation had been studied before could not bee any motiue or perswasion why hee should yeeld to the other that is now upon the sudden to take his place this were for one Prophet to disgrace another but the cleare sence is to any man that will not wrangle that because it pleaseth the spirit to inspire one sitting by with some more excellent matter either in regard of the same subiect or some other the Apostle enioyns silence I. Rob. ANSVV. TO his question why the former speaker should keep silence if it were knowne before that a 2d. should speak after him it is easily answered that euen therefore he was to keep silence that is to take vp himselfe in due time as being to think in modesty that the conduits of the spirit of God did not run into his vessell alone but that others also might receaue of the fulnes of the same spirit to speake something further to the edification of the Church especially sitting down in som appoynted place which it should seeme vers 30. and Act. 13.14 he that purposed to prophesie vsed to take and which order I thinke the Iewes yet obserue in their Synagogues And where he ads that if it were ordinary prophesie and such as our study brought vs vnto then were it fit we should haue our liberty to go on and not to be interrupted by another which he also accounts a disgracing of the former I would know of him whether it vvere not as fit and much more that the extraordinary Prophets immediatly inspired by the Holy Ghost and who could not erre should haue their liberty to go on uninterrupted Is not this vvithout all compasse of reason that the extraordinary Prophet immediatly inspired should not haue as much liberty to goe on without being interrupted as the ordinary vvho might vvorthily deserue to be interrupted for speaking untruly or impertinently although I do not thinke that the Apostle requires any interrupting of the former by the later vvhich were rude if not vvorse but onely a convenient cession or place-giving to a second by the first speaker as hath been said Now the Exception of disgrace to the former by the latters speaking is well to be minded that it may appeare how evill customes do infect the mindes of godly men so as they think it a disgrace that one should giue place to another to speake after him further or otherwise then he hath done But it vvas not so from the beginning but since they vvho under Christ should bee servants of the Church haue been her masters and haue exercised this magisteriall teaching now in use vvhere ordinarily one alone in a Church divers others in divers places better able then he sitting at his feet continually to learne must be heard all his life long thinking it a disgrace to haue another speake any thing further then he hath done vvhich vvas the