smother one truth under another For albeit the women of Corinâ—th were become so mannish as that they would prophesiâ— uncovered and withovt their veile the ensigne oâ— their subiection yet doth not the Apostle meddle at all with that malady in this place but in the 11. cha. of the Epistle as himselfe noteth Here and in Tim. he simply forbids the thing there the manner of doing it Likewise for their being as forward to speake as their husbands and in their preâ—ence it may be true in part and in some But what then Doth the Apostle in these places onely forbid their speaking uncouered and permit them to teach so it be veiled or forbids he onely their being as forward as their husbands but gives them leaue to speake in the Church so it be with good manners after their husboÌ„ds which his answer insinuates Or is it not evideÌ„t to all that will not shut their eyes that he simply that severely inhibits them all speaking whatsoever in this exercise Are not the words plain enough Let the women keep silence in the Church for it is not permitted to them to speake but to be under obedience as the Law sayth And againe It is a shame for them to speak in the Church And in 1. Tim Let the women learne in silence with all subiection And I suffer not a woman to teach nor to usurpe authority ouer the man but to be in subjection For Adam was first formed c. Do not and every one of the Reasons binde women to all â—eace and deepe silence in the Church yea to such â—d so absolute as that they may not so much as aske question for learning any thing themselues ver. 35. â—uch lesse teach others any thing I therefore conâ—ude this as a most certain and undeniable truth â—â—at the Apostle speakes here of such a gift and exâ—rcise as women are simply forbidden to use in the â—hurch and therefore not of an extraordinary gift â—r exercise which they might use lawfully and did â—oth before and a long time after the writing of this â—pistle His last answer now comes in consideration which â—s that the consiquence is ill women are forbidden and â—herefore men are permitted to prophesie in the Church by â—n ordinary gift If the consiquence seem not good why doth he so strugle as before otherwise to make an escape froÌ„â—he Argument let us coÌ„sider of the force of it which appeareth to me irresistable in these 3. things First the Apostle in and for this worke opposeth the men to the women sex to sex and so in prohibiting women he permits men When the H. Ghost opposing faith and works in the cause of iustification denies that we are iustified by works is not then the consequence good that therefore we are iustified by faith where he opposeth beleevers and vnbeleevers in the â—â—se of Saluation and teacheth that beleevers shall be saued doth he not teach consequently that vnbeleevers shall perish if consequences be not goodâ—â— must confesse my selfe farre to seeke both in Logiâ—â— and Divinity Secondly the reasons of the prohibition of womâ—â— proue the consiquence which are all such as prefeâ—â— the men before the women and subiect the women to the men in the Church and in this very work of prophesie of which he treateth But now if in prohibiting women he gaue not liberty unto men where were the prerogatiue of men aboue women which is the onely ground upon which he buildeth his prohibition Thirdly where verse 34. 35. It is not permitted for women to speak but if they will learn any thing to ask then husbands at home if their husbands might not speake neither nor any more then they what reason can be rendred of the Apostle so speaking Lastly M. Yates in denying this consequence sheweth that so he might deny something he tooke no great heed what it were The Apostle in this whole Chap takes order for some to prophesie and debarring women therefrom either admits men to the use of that liberty or els we must haue some third kinde of persons thought of which are neither male nor female My fourth Argument is from verse 29 and 32. Lâ—â— the prophets speake â—wo or three and let the rest iudgâ— â—nd the spirit of the prophets are subiect to the prophets â—hence I affirm that the Apostle speaks not of exâ—raordinary prophets or prophesying since they in â—heir Doctrine could not erre and so were not subâ—ect to any such iudgment or censure of others He â—nswereth roundly though briefly in this place that â—hese prophets were not infallibly assisted and more largâ—y in another place that such prophets as haue an inâ—allible assistance are noâ— subiect to this Rule but others â—hat had but as the Apostle sayd Rom. 12. 6. meaner â—ifts were to be examined according to the pâ—oportion of â—aith so that extraordinary prophets might mix some of â—heir own with the extraordinary gifts of Gods spirit â—hich was to be censured by such as had a greater meaâ—ure for none are to thinke that all that haâ— thâ—se extraordinary gifts were free from errour in their veâ—y doctrine We see the strange gift of tongues was abused and so â—ight the rest be That one extraordinary Prophet had a greater meaâ—ure and proportion of gifts then another I acknowâ—edge but that any one of them could erre in doctrin or was not infallibly assisted therein by the spirit â— deny as a most pernicious errour weaking the foundation of faith and truth of the word of God neither hath Master Yates so much as enterprised an answer unto the Scriptures brought by me to proue the contrary which were Ephesians 2. 20. where the Ephesians as the houshold or Church of God are said to be built upon the foundation of the Apostles and Prophets c. chap. 3. 5. where he speaks of â—mistery of Christ which in other ages was not mâ— known unto the sonnes of men as it is now revealed uâ— his holy Apostles and Prophets by the spirit When it apeares that the Church is as well built upon tâ—â— foundation of the prophets to wit extraordinarâ— which then were for of them he speaketh as upâ—â— the doctrine of the Apostles and they as infalliblâ— euen for the very foundation inspired by the Holâ— Ghost as the other So that if the Prophets coâ—â— erre in doctrine then the Apostles if in doctrinâ— taught why not written and if one alone why nâ— more or all and if they might erre how know â—â— that they did not erre If he say the meaner in gift might erre but not the greater first the same folloâ—eth also touching the Apostles how much more touching the Prophets before Christ not comparible tâ— those after him why then may there not be errors in the writings especially of those meaner gifts as without doubt some were in comparison of the rest what whether this wind will bring who seeth not Moreover whereas wee propound such interpretations and doctrines as we
now â—n all such as had and haue more Christian discretiâ—n then other men That interpretation of tongues was as difficult as â—trange tongues immediately inspired is not true They â—ho Acts 2. heard the Apostles speake in their own â—ongue and were able to speak the Iewes language â—hen in use might interpret these strange tongues â—nto the Iews without any extraordinary gift as M. â—ates hearing a glorious Formalist speake much Laâ—ine in his Sermon can interpret that strange tongue of his unto the People without any ex-traordinary gift of interpretation and so might it well be in the Church of Corinth with ' some though the tongue were given extraordinarily Lastly it doth not shew plainly that prophesie wâ— more difficult then strange tongues though all weâ— true which he speakes of the difficulty thereof Fâ— by all reason and experience a man then might aâ— now may become an ordinary Prophet for abilitâ— by ordinary helpes but so neither could nor can â— speake a strange tongue as there meant but by eâ—traordinarie inspiration That simple necessitie â—Commentaries and Interpretations which he requireâ— for a mans becoÌ„ming an ordinary Prophet I daâ—e nâ— acknowledge of great use they are but not of simpâ— necessity that prerogatiue Royall of simply necessity I would challenge as peculiar to the Holy Scripturs which are able to make the man of God perfecâ—fully furnished to every good work 2. Tim. 3. 16. 17 But where he ads that the Primitive church had not â—â— originall tongues translated it is something for his yeâ— and for the Popes purpose also if it be true and thâ—â— the Church espetially some good space after â—â— constitution might be without the Scriptures in knowne tongue But how unadvised and unskilfâ—â— is he in so saying how detracting froÌ„ Gods gracioâ— providence towardes his Church and how partiaâ— on the Clergies part and against the Commonalâ— of Gods inheritance For the thing then The oâ— Testament was wholly translated by the 70 Interpreters at the instance of Ptolemy Philadelphus Kiâ— of Egipt into Greeke the mother tongue of the Corinthians Ioseph Ant. l. 12. 2. Iren. l 3. 24. 25 Corenth beeing in Achaia and Achaâ—a in Greece In which the same tongue they had also every part â—f the new Testament then writen as the most was Which language was also so universally knowne â—roughout the whole world by reason partly of the â—reeke Monarchy under Alexander and partly of â—e Greeke learning at Athens as that the Apostle â—ould write his Epistle in Greeke to the Romans â—â—ough in Europe as understanding the tongue sufâ—ciently Bâ—sides the Corinthians had had Paules and â—ther Apostolicall mens preachings and conferenâ—s amongst them along time which were uncomâ—arible better then all the commentaries in the world And for the Corinthians abilitie for this work â— is but reason we respect this Apostles Testamony â—f them which is that they were enriched in all â—tterance and in all knowledge 1. Corinth 1. 4. In which two gifts as the abilitie for ordinary propheâ—â— doth properly consist so to appropriate them â—nto extraordinary Prophets considering the geneâ—ality of the Apostles speech and drift with oâ—her circumstances else where obserued were to ferâ—er them in uniust bondes of restraint And having thus wiped off his colours of reason â—hat the Apostle 1. Cor. 12. speakes onely of exâ—raordinary gifts I will by the grace of God plainly â—hew the contrary that he speaks of ordinary also And first in teaching ver. 3. that no man can câ— Iesus the Lord but by the Holy Ghost he points out gift and grace of the spirit ordinary and common tâ— all Christians Secondly ver. 5. he speakes of diversities that iâ— of all the divers and severall ministeries ordinary and extraordinary in the Church under Christ thâ—Lord and ver. 4. of severall gifts for the same anâ— so necessarily of the ordinarie gifts for the ordinariâ— ministeries then and now Thirdly from ver. 8. where mention is made oâ— the word of wisdom and the word of knowledge ordinary gifts of ordinary persons both in and out of office now and then Fourthly ver. 12. he compares the Church of Corinth to a body hauing Christ the head and each â—â— them members for their parts of whome one had thâ—â— gift another that given of God for their mutualâ— good but by them abused otherwise whereupon I conclude except there were in â—orenth no ordinary gifts in Pastors Teachers or others of God given and by them abused that he speaks not of extraordinarie gifts onely Fiftly ver. 28. after Apostles and Prophets hâ— mentioneth Teachers which were ordinary officers and therefore speakes of ordinarie gifts and teaching as also Helpers and Governours who what were they â—uâ—Dâ—â—â—â—ns and Elders or take the words as they are Helps and Governments then which what is â—ow or was then more ordinary both in respect of â—inistery and gift Whereupon I conclude with good assurance that the Apostle 1. Cor. 12. treats of the gifts of the spirit both extraordinary and ordiâ—nry ARG. 5. FRom comparison of prophesie strange tongues which arâ— laid through all the 1. Cor. 14. Vers 1. prephesie is prefered before all other spirituall gifts which cannot be ordinary for no ordinary and common gift is to be preferred before all extraordinary and spirituall gifts Dâ—â— you will say though it be not more excellent yet it is more profitable I answer it is both more excellent and more profitable for the Apostle intends both extolling it for the end which shâ—â—â—s how good and excellent it is as likewise for the use making knowe the profit benefit of it That which is the best 〈…〉 of our desire must needs be the best but of spirituall gifts prophesie is the best obiect of our desire 1 Cor. 12. 31. Desire the best gifs chap. 14. 1. Covet spirituall gifts but rather that yee may prophesie Secondly as it is best to our selues so is it the best to others as may appeare by the whole chapter Thirdly all other gifts are given for the good of prophesie and not prophesy for them As it is the best gift so it is the most profitable as being especially for edification exhortation and comfort But it may be you will obiect Is not an ordinary gift of prophesie better then the extraordinarie gift of tongues or at least more profitable I answer No for the tongue Acts 2. 3. 4. were more profitable to the Church then ever was the ordinary gift of any man but compare ordinary with ardinarie and extraordinary with extraordiny and wee grant prophesie the priveledge I. Rob ANSWER TO this Argument he himself giues a sufficieâ— answer in our name onely he sets it down â—â—â— thing lamâ—ly where if it came in all full strength would easily with stand the force of his Argument For where he should say for us if he speake out the ordinary prophesie is more excellent then tonguâ— because more profitable he makes us to stâ—â—â—â—â— thus though it be noâ—
conceived that a second oâ— third especially seeming provided to speake by seating themselues in the same place with him migâ—â— have something revealed further or otherwise theâ— he had Which Revelation the Apostle doth not oppoâ—â— to fore-going study as M. Yates thinketh but unto emulation and study of contradiction teaching thaâ— the spirit alone must be heard in the Church speaking by whose mouth soever And that there is iâ— the Church an ordinary spirit of revelation besideâ— comfortable experience these places amongst many other do clearly prove Mat. 11. 28. 16. 17 Eph. 1. 17. Pâ—il 3. 17. M. Yates ARG. 9. FRom vocation ver. 29. 32. 37. these spirituall men are called Prophets and to imagine a Prophet without a calling that which the Scripture will not endure therefore all these â—rophets either had immediate calling from God or mediate â—om men or else they took it up themselves the two first weâ—â—ant lawfull callings but this intollerable Numb 11. 28. the servant of Moses sayâ—s Forbid Eldad and Medad to prâ—â—esie his reason was because he thought they had no calling â—hich had bin true if they had taken it up without immediate â—â—piration But Moses knowing that it was from God wishâ— that the like gift might be upon all Gods people so that â—ose were true Prophets for the instant by an immediate call â—m God and the text sayes They added no further â—â—â—wing â—at as the gift ceased so did they I. Rob. ASWER â—T is true that spirituall men are called Prophets â— or rather Prophets Spirituall men what is it theâ—â— that makes a spirituall man but the gift of the â—â—irit and what a prophet ordinary or extraordinaâ—â— but the gift of prophesie ordinary or extraordiâ—â—ry Whereupon it followeth undeniable that so â—any with us or elsewhere as haue the ordinary gift â— ability to prophesie are Prophets though out of â—â—fice In this Argument he hath made a snare wherwith himselfe iâ— taken unavoidably Secondly â—â— affirme that our Prophets haue a calling which haâ—e declared formerly not to make them Prophâ— by condition or estate for that they are by the gifts but for the use or exercise of the same gift bâ—fore bestowed upon them by the Lord through the labour and industry Of Eldads and Medads prâ—phesying we shall speak hereafter onely note wâ— in the meane While how M Yates and rightly proportioneth their prophesying to their gift as wâ— doe also ours according to that of the Apostle Haâ—ing then gifts differing according to the grace that is â—â—ven to us whether prophesie let us prophesie according â— the proportion of faith or a ministery let us waite on â—â— ministery Rom. 12. 6. 7. They then that haue a gifâ— must prophesie according to their proportion M. Yates ARG. 10. FRom distinction v. 37. the Apostle from the whole Châ—â—turnes himself to their Prophets and spirituall men sheâ—ing plainely that these had some particular place aboâ— the rest and he gives them speciall charge to obserue the thing he writes to the Church therefore those were in some callâ—â— aboue others and to imagine the contrary is to run wide of tâ— current of the whole Scripture to set men in publick place wiâ—out calling is the same with confusion and disorder I. Rob. ANSW THis Argument is founded upon the groundlesse presumption with the former viz. that there is in the Church no lawfull calling for men able to â—rophesie but by officing them And for Pauls turâ—ing his speach to the Prophets ver 37. it shewes inâ—eed that they were aboue the rest after a sort and so â—hey are with us rightly preferred before others which want that endowment of the spirit by which â—hey are enabled to speake to the edification of the Church The Confirmation of the Scriptvres and reasons brought in my booke to proue publick prophesying out of office by an ordinary gift AND before wee come to examine M. Yates his Answers to the Scriptures by me produced I â—esire the Reader to obserue with mee these two â—hinges first that I doe not affirme in my book â—hat al the there alledged Scriptures are meant of orâ—inary but prophesie that the same is proued by them Neither will he I persume deny but that many â—hinges are sufficiently proued from a scripture by â—ecessary consiquence and iust proportion besides the particular properly intended in it 2. That M. â—ates so puts the questian as that it is hard to say say whether he doe mee or himsefe the moâ— iniury namely whether the places prove an ordâ—nary gift of prophesie out of office For as I do not saâ— that they proue the gift but the vse and excerciâ— of the gift bestowed by God whether ordinary â— extraordinary so neither would he haue dinied haâ— he not leaped before he had lookt but that otheâ— besides ministers haue an ordinary gift of prophesyâ— Where the Apostle requires of him that desires an office of a Bishop that he be apt to teach 1. Tim. 3. 1. 2â—and able to exhort with sound doctrine Tit. 1. 9. dotâ— he not therein most evidently teach that the gift and ability to teach preach and prophesie not onely may but must both be and appeare to be in the person to be called to the office of ministery Heâ— that is not a prophet or hath not the gift of prophesying or preaching for by his gift he is a prophet and by the use of it he occupies the place of a prophet before he be apointed a Pastor is an Idol shepherd set up in the temple of God neither doth the office giue on â—o much indeed as encrease the gift but onely giues solemn commission and charge to use it The first Scripture by me brought is Numb. 11â— 29. Where Moses the man of God wisheth that the whole people of the Lord were Prophets the Lord putting his spirit upon them This place saith M. Yates in his Answer speakes of the powring of the Spirit in an extraordinary manner may appeare by the occasion of the speach verse â—4 c. Where he also in a tedious manner as his â—â—nner is he proueth the gift of prophesying giâ—n to the 70. Elders to haue been extraordinary â—hich as I deny not so neither needed he to haue â—oved But this I affirme that hence is proued the â—wfullnesse of ordinary prophesying out of office â— men inabled thereunto And first as Moyses wiâ—ed that all the Lords people were Prophets the Lord â—ving his spirit unto them so the minister may and â—ght to wish that the Lord would so blesse the orâ—â—nary endeauours of his people now by his spirit as â—at they all might be Prophets that is able for gifts â— speak to edification The minister which desireth â—t this enuieth for his owne and the Clergies sake â—hich Moses would not that Ioshua should doe for â—s Secondly Moses makes it all one to bee a â—rophet and to have the Lord putting his spirit vpâ—â— a man Now if the Lord so giving his spirit unâ—â— a
called to minister And that M. Yates may haue for the calâ—ng of our prophets whereon to insist thus we praâ—se After the exercise of the publick ministery ended â— Rulers in the Church do publickly exhort and reâ—ire that such of their own or other Church as haue gift to speak to the edification of the hearers should â—â— the same and this according to that which is writâ—â— Act. 13. 14. c. where Paul and Barnabas coming into the Sinagogue the Rulers after the work of the â—â—dinary ministery was ended considering them not â— Apostles which they acknowledged not but oneâ— as men hauing gifts sent unto them that if they had aâ— word of exhortation to the People they should say M. Yates ARG. 3. â—Rom the true causes of prophesy in the new testament â— which are two either immediate revelation or imposition â—ands the first is Act. 2. 17. 10. 44. the second Act â—7 19. 6. A third cause of publick prophecy connot be â—n therefore ordinary prophecy in publick out of office being â—her by immediat revelation or imposition of handes is â—â—wfull You may say the contrary But it will be without â—arrant of the word ANSWER â—â— this Arg. are sundry errors Logicall and Theoâ—ogicall And first why doth he not make Christs a thing upon the Apostles Iohn 20. and the descending and sitting of the cloven â—iery tonguâ— vpon them Act. 1. causes of prophesy as well as imposition of hands Secondly imposition of hands is â—â— cause at all of prophesy to speake properly as M Yates should doe affecting the name of a Logitian It is no naturall cause for to imagine that men took the holy Ghost in their hands and reached it to â—thers were ridiculous neyther is it a morall cause â— in which there are propounded no Arguments aâ— motiues of perswasion It is indeed no more then signe denoting the person not a cause effecting tâ— thing Thirdly if it were a cause yet should it nâ— be made the member of a diuision opposed to revâ—lation but a cause or meanes subordinate unto it â— vnto the end since it serued to the conveing of tâ— spirit by which spirit all reuelation is and by reueâ—tion all prophesy extraordinary by immediat reueâ—tion ordinary by mediate both which they were â— the Church as is the latter now euen in men out â— office by meanes of their study and Gods blessâ— upon the same else could there neuer be lawfull â—fice Pastor or Teacher chosen in the Church to â— worlds end The gift of prophesy comes not by â— office But being found in persons before maâ— them capable of the office by due meanes ARG. 4. M. Yates FROM distinction of spirituall gifts 1. Cor. 1â— 4. â— verse gifts administrations and operations All these be referred to that general vers. 1. Gifts therefore in this â—ce must be but one kinde of spirituall gifts and be distinâ—ished from the other two The first then are meerly gifts â— second gifts and offices together the third rather the â—ect of a gift then the gift it selfe and therefore the Holy â—ost knowing how to speake aptly giues more to the effect â—en the cause the worke then the worker for in truth miâ—ulous workes exceede all the vertue that possibly can be â—agined to be in a mere creature and therefore it is only a â—â—â—e beliefe or faith whereby man is rather a patient â—n an agent in the worke These 3. generall heads are deâ—ed againe or rather exemplified by many perticulars first â—se 8. 9. 10. all lay downe a kinde of spirituall gifts first a â—rd of wisdom 2. a word of knowledge 3. of miraculous â—â—th 4. of healing 5. operations of great workes 6. proâ—â—ying 7. descerning of spirits 8. of tongues 9. of interâ—tation That some of these gifts are extraordinary no wise â—n will deny yet that I may proue them all extraordinary â—sider 3 things First the cause secondly the effect thirdly â— subject The cause without all doubt is the spirit yet queâ—n may be of the maner and measure For maner whether â— spirit alone or the spirit assisting our industry and pains I â— alone because all these effects depend equally vpon the same â—se and I haue no reason to say that prophesy should be â—re by my paines and industery then strange tongues or any â—er gift for then I should magnifie the Holy Ghost in one â— more then an other That which is giuen by the sole opâ—â—ion of the spirit is more then that which is come by through â—â—nary paines I blesse God â—or his ordinary providence â—ere my hand goes with the Lord in my ordinary affayres â—t wherein I finde the Lord doe for me where I had no hand â—re I ought to magnifie him much more so in these gifts if some were ordinary some extraordinary then the spirit shoâ— not haue equal praise in them all The orator prouing Câ— to deserue more prayse for his clemency towards Marcellus tâ— all his famous victories vseth the maner of the cause to shew â— In thy warrs O Emperour thou hadst Captains and soâ—diers vertue and valour weapons and munition c But sâ—ring Marcellus thou alone didst it to thee alone it belongs â— all the glory of it so if prophesy in this place aboue all the â— must come in for an ordinary gift then may I say O blesâ— spirit Prophesy is thy gift yet doe I acknowledge thy ordiâ— blessing upon my labours in this but as for strange tonguâ— and the rest I acknowledge they are thy meere gift with all paine and labor of mine therefore the greater praise I gâ— thee Were not this to deminish prophesy in regard of the â— which the H. Ghost prefers before them all and therefore â— shew as great power in that gift as in any other The manâ— then being all one in giuing the second question is whitâ— they were giuen in the same measure I answer No Roâ— 12. 6. and hereupon the Apostle commanded that one pâ—phet should be subject to an other and willingly yeeld place â— him that had the greater measure I leaue the cause â— come to the effects which learned men cannot distinguisâ— will shew you my judgment and follow it as you please To â— two first gifts is giuen a word by words wee expresse our mâ—nings therefore the spirit must not onely giue a gift but aâ—bility and power â—o vtter that gift for the greatest good of â— hearers Brother it is the part of a divine to study for â— and fit words and indeed when God hath giuen us learnâ— by exceeding great paines yet wee finde great imperfection â—ant of words Now here I learn that the spirit of God did â—traordinarily supply this want by giuing unto men excellent â—terance of heauenly things The first two gifts are wisdome â— knowledge wisdom is a holy understanding of heauenly thâ—â—ith aprudent application of them to their seuerall vses Knowledge or science is an insight into divers heauenly truthâ—â—t wanting
that prudent application these two gifts with a â—uitfull vtterance of them could be no ordinary gifts studied â—t by their own pains but such as the H. Ghost doth immeâ—iately inspire into them I shovld â—e very glad to heare that â—ur Congregations were full of these wise and understanding â—en then I doubt not but you would the sooner recall your â—lâ—es The three next gifts of faith healing and great â—orkes are undoubtedly extraordinary and were never to bee â—â—tained by any study of ours For the foure last I doubt not â—â—t you will grant three of them extraordinary Discerning of â—â—irits was not by ordinary meanes but extraordinary as you â—ay see in Ananias and Saphira Simon Magus and others â—hich were seene by an extraordinary Spirit For strange â—ngues I hope you will not stand in granting it if you consiâ—â—r but the first originall of them Act. 2. and for interpretaâ—â—on of these tongues that was as difficult as the other why â—ould you now stick at prophesy which I will plainely shew â—as more difficult then both the rest For how should either â—â— or I come to be able to prophesy except there were somâ—â—ilfull in the originall tongues as likewise the helps of comâ—entaries and interpretations You see God appointed these â— meanes to helpe us to prophesie and where they are wanâ—ng it is simply impossible for any man to become an ordinary â—rophet Indeed the H. Ghost can supply the want of both â—ese therefore will you â—â—ll you it must be granted that â—is prophesy was extraordinarie For take away the ordinary â—eanes of prophesie and then the thing it selfe will cease now â—â— may plainly understand that the Primitiue Church had â—t these means of prophesie that you see wee haue they had â—t the originall tongues translated and therefore God gaue â—en extraordinary gifts in speaking and interpreting them see then I entreate you how these two meanes beeing extraordinary inforce you to yeeld the other of the same nature Were iâ— possible for you to become a Prophet wanting the translation oâ— the new and old Testament as likewise all interpretation â— with which now through Gods blessing the whole world is râ—plâ—mshed I know you will answer and say no then Prophesie in the Prunitive 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 another 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 doâ— deny and answer his reasons as followeth And first that contrary to his unreasonable reason we both may ought to magnifie the H. Ghost more in one gift then another since the same Holy 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 workes of the Spirit though not here expressed in which the Lord useth our industry and care he is infinitly more to â—e magnified then in any whatsoever the immediate and miraculouâ— worke of the same spirit wherein â—e useth it not For example in â—â—â—â—ng saith 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 wee even extraordinary gifts with extraordinary wee see that God used the industry and pains of the extraordiry Prophets for the reading and meditating in and of the Law Dan. 9. â—3 v. 2. and of the latter Prophets of the former Prophets writings As also of the Apostles in the reading knowledge and memory of them both Rom. 4. 10. 4. 3. c. â—ea even of the very heathen authors whose sayings they somtime quote in their propheâ—â—es or sermons Act. 17. 28. 1 Cor 15. 33. Tâ— 1. â—2 2. â—â—m 4. 13. the like industry or care not being required for the â—ift or use of strange tongues and yet did the Holy Ghost much more excellently utter it self in their Prophesies and sermons then in ther tongues aâ— M. Yates oft and truly assumeth Vpon verse 8 be rightly describeth wisdom a holy â—nderstanding of heavenly things with a prudent appliâ—ation of them to their severall vses and knowledge 〈…〉 â—sight into divers heavenly things yet wanting that pruâ—â—ent applycation with the fruitfull utterance of them â—ut that these could be no ordinary gifts studyed out by â—eir owne paines but such â—â— the Holy Ghost did immediately conspire into them he barely affirmeth and thinke singularly but am sure vntruly I marveiled â—hat he would say to these two gifts of wisdom and knowledge to proue that they could not be ordâ—nary and did expect some speciall reasons for his â— singular interpretation but behold a bare bone â—â—ffirmation brought by him with out marrow flesâ— skin or coulour of proofe Wherein he is also tâ—â— more blame-worthy considering that be cannot bâ— ignorant how the most iudicious both at home anâ— abroad doe vnderstand thâ—se two gifts as meant â— the two speaciall qualifications of the Pastor anâ— Teachers ordinary gifts of ordinary offices of whiâ—ministeries amongst the râ—st ordained by Christ tâ—â—one Lord of his Church the Apostle speaketh verâ— 5. as verse 4. of their gifts by that one spiriâ— Which ordinary gifts all lawfull pastors and Teachers ordinary offices then had and beside them many others not in office and by the graâ— of God some amongst vs and that by the help â— nature study and prayer and the blessing of Godâ— spirit therevpon Which blessing of God I wil nâ— deny to haue then been for degree extraordinaâ— upon mens weaker indevours for their furnishiâ—â— with these ordinary gifts which makes nothing against our purpose That the gife of faith is undoubteâ— extraordinary is said by him but Doctors haue doubâ—ed of it See for one Beza in his great Annotatiâ— upon the words both affirming and proueing the by faith is meant an assent vnto the doctrine propouâ—â—d which is an ordinary gift of the spirit Where he makes no doubt but we will grant that â—hree of the four last were extraordinary he but threaps â—indnesse vpon us as we use to say That Peters gifâ—â—f discerning was extraordinary in the cause of Annaâ—ias Act. 5. we confesse but not so in the case of Simon Magus Acts. 8. of whome he iudgeth by his wordes as of the tree by the fruit in which he did â—otoriously bewray himselfe to be in the gall of bitâ—ernesse to the discerning of any ordinary Christian The gift of discerning both of doctrine and manners â—s in a measure required of every Christian Phil. â— 9. 10. 1. Ioh. 4. 1. Heh. 5. 14. but is bestowed by the giver thereof upon some more liberally someâ—imes extraordinarily as then upon some in some â—ases sometimes ordinarily as both then and
man as that he thereby be inabled extraordinaâ—ly to prophesie make him an extraordinary proâ—het why should not by due proportion such a â—ift of the Spirit given by the Lord to a man as by which he is inabled to prophesie ordinarily serue alâ—â— to make him an ordinary Prophet and so by conâ—â—quence if there be amongst us any though out of â—ffice so enabled to prophesie or preach what hinâ—reth them from being Prophets euen of the Lords own making by his spirits gift and worke upoâ— their study and â—ndeauours And if they be Prâ—phets then may they Prophesie which Moses also â— that place insinuates for in wishing that they weâ— all Prophets he wisheth as wel the use as the posseâ—sion of the gift M. Yates may see a very learned maâ—Io Wolphius in his comment upon 2. Kin. 23. shewing by this place the libertie of priuate Christianâ— that are able to speak and teach not onely in ordinary congregations but even in most solemn Councelâ— The next place is 2 Chron. 17. 7. where Kinâ—â—â—hosaphat sent his Princes to teach in the Cities of Iâ—dâ—â—â— and with them the Levites c. M. Yates accounts it a monstrous conceite that the princes should be publique teachers which saith he werâ— onely by theyr presence and authority to back the Leuitesâ— adding that the traslation is mended by Iunius anâ— Tremelius c. but if the Iewes heard him professing the knowledge of Moses and the Prophets to speak so they would marvaile at his ignoranceâ— of a thing so frequent and evident in their writings with whom it is and euer hath been a receaued truth that any of their wise men as they after the Scriptures math. 23. 34. 1. Cor. 1. 20. Iâ—â— 18-18 call them may and ought to teach in theyr synagogues without respect had to office neither doth the translation of Iunius and Tremelius by any necessity make for him neither can it be set against me without violence to the originall from the simplicity â—here of they do with due reverence unto them be spoken seeme vnto mee some thing to turne aâ—â—e in the 8 ver. Pagnine the 70 Interpreters Ieromâ—d all our English Bibles carry it directly to our â—se And if the conceit be monstrous that these princes â—eached publikely it is not bred onely in my braine â—e uery same scripture having been alledged very â—â—ely by the publick Professour in the Vniversitie â—Leyden in a solemne assembly as expresly proving â— lawfull for others then ministers to teach publickâ— And because much weight lieth upon this ground â—hich yet hee thinketh very sandyâ— and light I will â—ake it cleare to all indifferent mens indgments that â—ese Princes and so others in Israell and Iudah â—â—ough no Levites nor Church officers might lawâ—â—lly teach and preach publickly in the Temple â—ynagogues and Cities First then all Princes Magistrates Indges â—d Governours were bound to open expound and â—ply the Laws by which they governed according â— the severall occasions offred otherwise they ruled â— tyranny appetite which laws for al administraâ—ons even of the common wealth were onely the written word of God wherupon I conclude that if â— open expound and apply the word of God be to â—reach and teach they then had not onely power â—ut charge so to doo 2 It may appeare what these Princes of Iekosapâ— partaking of his power were to do in this cause which he himselfe and other godly kings haue doâ— the sum of his most pithy sermon we haue recordâ— 2 Chron. 19. unto the Iudges vers. 6. 7. and unto â— Levites vers. 9. 10. 11. as also his divine prayer â— to God in the publike Congregation chap 20. 5. c. Likewise the excellent sermon of King Heâ— kiah unto the Priestes and Levites in the very Teâ—ple 2. Chron. 29. 4. 5. c. also of Nâ—hâ—miaâ— with â—thers teaching the people the Law of the Lord Neh. 10 the Kings and Princes being as shepherds feed the people as by Goverment so by instructiâ— in the Law of their God Defend wee downe lowâ— to the time of Christ and we shall see this matâ— put out of al question Do we not read every wheâ— how that the Scribs Pharisees and Lawers did teaâ— publickly amongst the Iewes of whom yet maâ— were no Levites or Church officers but indifferenâ— of any tribe Phil. 3. 5. And if it were not the receâ—ved order in Israel of old for men out of office â— speake and teach in publick how was Iesus the â—â— of Mary admited to dispute in the Temple with â— Doctors Luk. 2. 46. and to teach â—nd preach in the Synagogues so commonly as he did Mat. 9 35. Luk. 16. 17. and how were Paul and Barnabas sitting dowâ— in the Sinagogues sent unto after the lecture of the Lâ—â—y the ruler that if they had any word of exhortation 〈…〉 people they should say on Act. 13. 14. 15. But if any man shall answer that these were exâ—ordinary persons and so taught by an extraordinaâ— gift he speakes the truth but to no purpose For â—at was that to the order receiued in the Temple â—d Synagogues and to the Rulers thereof who did â—t beleeve in Christ nor acknowledge either his his Apostles authority but onely admitted them to the use of their gift as they would haue done â—d did ordinarily any other men able to teach as also â— rulers of the Synagogues of the Iews do at this â—y The third place is mistaken by the printer in oâ—itting onely one prick which was corrected in any Coppies and might easily haue been obserued â—â— the Reader For Ier 50. 45. it should be Ier. 50 â— 5. M. Yates therefore upon this Scripture refutes â—s owe guesse and not my proofe The fourth place is Math. 10. 1. 5. 6. where â—hrist calling unto him his 12 Disciples sends them to â—each the Kingdom of heauen to the lost sheep of Israel His answer is that the 12 Apostles were called into ofâ—ce and had their calling from the first election of Christ â—ut had a further confirmation after greater measure â— Gods Spirit to lead them into al truth as a Iustice of â—ace may be put into office and yet receiue a further â—onâ—rmation yea and greater meanes to performe his plâ—â—â— â— affirme on the other side and shal evidently 〈…〉 it God assisting mee that these 12 were not actâ— possessed of their Apostleship till after Christs surrection but were onely Apostles elect as you him the Major elect who hath not the office of â—jor committed to him of a good space after Neiâ— am I herein of the mind with the Papists to put Yates out of feare that Peter was not in office â— Christ gave him charge to feed his sheep Joh. 21 whâ— yet I am peâ—swaded never Papist held of his Apoâ—ship but of his primicy and universall headshâ— or Bishoprick but of the same mind whereof hâ— selfe is in his first argument to wit that his comâ—sion Apostolick was actually conferred upon â— ioyntly
that to preach the Gospel is nothing else â—t to carry or bring glad tydings of Christ before â—omised then come into the world It is also my â—pliciâ—y to thinke since by the tydings which this â—man brought many of the Samaritans beleeued on â—â—ist in a measure ver. 39 and that without preaching â— word of God none can beleeve Rom. 10. 14. 17. that â—refore she preached unto the Samaritans the same â—rd of God in a measure also and that as truely â—ectually as euer M. Yates did to his parishionners â—ugh she went not up into a pulpit as he doth And â—t he may iudge aright of this matter let him call minde that those Samaritans receiued the bookes Moses as did the Iewes and as they looked for the â—essias or Christ promised to and of Abraham â—â—ing themselues for the children of the Patriarks â— true worshippers of God as they had been ver. â— 28. and being so prepared were easily made as â—ions or corne feilds white unto the Haruest ver. 35. â—d so this woman by declaring unto them that by which this Iesus the sonne of Mary proued himselâ— to be the Christ or Messias promised preached faiâ— unto them most properly and effectually euen tâ—â—aine point of â—aith then in controuersie both in â—dea and Samaria and Galilâ—â— and the countries the unto adâ—oyning which was that Jesus was the Châ—â—â— I suppose M. â—â—tes hath not suffuciently thought these things and do hope that in godly modesâ—y â— will suffer himselfe to be better informed And for coâ—â—radictâ—oâ— between these 2. proposition A womaâ— may not teach in the Church and A womâ— may teach out of the Church or where no Church as it was in Samaria it must be by other Logiâ— then I haue learned But he will then demand as â— doth how this Womans preaching can serue â—y â—â—â— I answer uery well by good consiquence of reasâ— thus If a woman may lawfully teach out of â— Church to the begetting of faith as this women dâ— but not in the Church because she is a woman â— sex then a man against whom that reason of restrâ— of Sex lieth not may lawfully teach both without within the Church Of which consiquence mâ— hereafter Another Scripture is Act. 8. 1. 4. with cha. 11. â— 20 21. where it is recorded how all the Church at â—rusalem was scattered abroad except the Apostles â— that they which were scattered abroad went euery wâ— preaching the word c. M. Yates answereth that besides the Apostles which â—ere in office there were seventy disciples which Christ â—efore his death had made laborers in his haruest therâ—re these might preach or any other that had an extraordiâ—ary gift of prophesie the one by vertue of his office gift â—gether the other by commission from the Holy Ghost to â—xercise that gift which they had receaued in the day of â—â—ticost or any other But sayes your authur compare this â—ace with Acts 11. 19. 20. 21. and the truth will fulâ— appeare I answer â—â— will fully appeare against yov for â—hrist charged both his Apostles and likewise the 70. â—isciples that they should preach to none but the Jewes â—nd therefore it is sufficient that they had so many preaâ—ers in office already by the commission of Christ to goâ—â—orow all those places neither wâ—lâ— I dâ—ny that â—ere might be others whom the Holy Ghost immediately â—ised up to manifest the excellent gifts that were to be â—wred downe upon the Church in the primatiue times His answer is uery darke and ambiguous but in which are contained sundry errors evident enough â— He makes those of the dispersioâ—which went about â—eaching the word to be of the 70 disciples Luk. 10. â—d others the like furnished with an â—xâ—râ—ordinary gift â— prophesie but seemes to allow them for no officers â— the beginning of his answer when he thus speaâ—eth Besides the Apostles which were in office there were â—0 Disciples c. yet afterwards in these words and â—â—refore it is sufficient that they had so many preachers â— office already by the commission of Christ to go thorow all thesâ— places c â—e besâ—â— wâ—s some office or othâ— upon them Secondry â—e misseth in two Scripture which in his answere â—e pointeth at the former â—Act 2 where he gathereth that others besides the twelve receâ—ued the gift of prophesie extraordinaâ— at the day of pentâ—cost the â—ecâ—nd â—if I mistake noâ— is Math. 10. 5. 6. where he â—aks the edict or prohâ—bâ—tâ—on of Christ â—aid upon the Apostles and as hâ— saâ—th upon the 70. Disciples of preaching to â—ny â— Jeâ—s â—â—rr aboue the reach thereof euen unto this tiâ— of the dispertion whereas it reached only to the deaâ— of Christ when the wall of partition between Ieâ— and Gentiles was broken downe â—fter which the were by the expresse wâ—rds of their Commission â— preach to all people beginning indeed at Ierusalem â—â—arrying there till they were indued with power from â— high and so proceeding to all nations Luk. 24. 47. 4â— as it is also recorded Act. 11. 20. that some of the dispersion preached the Lord Iesus to the Grecians â— Aâ—tioch 3ly it is plaine by that which I haue foâ—merly said that neither these 70 disciples no nor tâ—â—2 were by Christ possessed of any office before hâ— death no nor yet furnished with any extraordinaâ— gifts of prophesie the Euangelist who knew weâ— and is worthy to be beleeued bearing also witnesâ— with mee that the Holy Ghost was not yet giuen becaâ— that Iesus was not yet glorified John 7. 39. Lastly it is altogether unreasonable to imagine the they who were scatered and preached abroad being the body of the Church at Ierusalem excepting the Apostles were all officers and little more reasonable to thinke that they were all extraordinarily â—ndâ—ed with the spirit of prophesy For first there is no circumstance in the text â—eading that way and to imagine extraordinary and miâ—â—culous things without good euidence is extraordinary 〈…〉 and pâ—esumption 2. the onely 〈…〉 giuen unto them aâ—â— â—ll he Church which 〈…〉 ey that were scatâ—eâ—ed abâ—oâ—â— aâ—d againe â—â—â—â— 1â— â—ey which were scâ—ttered abroâ—◠〈…〉 th 〈…〉 Cypruâ— Cyrene c. nothing 〈…〉 any â—â—â—â—ce of ministry 3. Their preaching heâ—â— and â—â—eâ—e is 〈…〉 noted to be by reason of their catering hither and â—â— ther through persecution and not of any eâ—tâ—â—â—rdinary gift and dispensation committed unto theâ— Fourthly if they had been extraordinary Prophetâ— immediately and extraordinarily inspired there had been no need of so speedy sending of Barâ—abas from Ierusalem to Antioch with supply though he were a man full of the Holy Ghost for so were such Prophets as well as he Ephe. 2. 20. 3. 5. I conclude therefore as before that these mens preaching was by a gift â—nd liberty common unto them and us The next Scripture is 1. Pet. 4 10. 11. As euery man hath receiued the gift so minister the same one to another as
third Argument is from ver. 34. where the Apostle restrains women from prophesying or other â—peaking in the Church with authority as also 1. Timâ— 11. 12. and in forbidding women giues liberty to â—ll men gifted accordingly opposing women to meÌ„â—ex to sex and not women to officers and againe in â—estraining women shewes his meaning to be of ordinary not extraordinary prophesying for women â—mmediately extraordinarily and miraculously inspiâ—ed might speake without restraint Exod. 15. 20. â—udg 4. 24. Luk. 2 36. Acts 2. 17 19. It is a pitteous thing to see how M. Yates intaggles himselfe about this Argument straining all the â—eyns of his wit if not of a more tender part his consciene to draw some face of answer upon it That which hath any shew of answer either in that place or any other throughout his tedious and perplexed discourse I will relat and refute confirming the Argument clearly as I am perswaded to any indifferent â—udgment His first answer or exception is that it is most absurd to imagine that the Corinth women did folloâ— their study and tooke ordinary paines to make sermons Secondly that extraordinary prophesie dâ—cease and that not all at once but first in women that the Apostle therefore especially aimes at them â— though to wit in their own iudgment the same measuâ— were still upon them as well as in former timeâ— when Christ that saues both man and women woulâ— extraordinarily manifest himselfe in both yet first aâ—ter a sufficent manifestation of his grace goodnesâ— he withdrew those extraordinay gifts from that sâ— then afterward from the other His third answâ— upon which he doth most insist is that the Aposâ— forbids two generall faults in the women the one that the would pray and prophesie uncouered 1. Cor. 11. â— imitating the Pythonisses and Sibelles of the Gentiâ— in laying aside their vaile and spreading their haire â—gainst decency and comlinesse the second that in the husbands presence they would be as ready to speake â— they and therefore the Apostle finding the women to abuse this gift prohibits the use of it whether simply or â— he cannot iudge Fourthly he admires by what Logâ— this will follow women are forbiden to prophesie therfore men haue liberty which sayes hee is an ill consâ—quence In his first Answer or rather exception he mâ— takes both the state of the question and also the â—ture of the ordinance The question is not of the study or ability of these women which yet I thinke was greater then he maketh account of but of their forwardnes to teach which was certainly too great And what consequence is this The Corinthian women were not sufficiently furnished to teach by an ordinary gift therefore they needed not to be restrained from teaching Nay therfore they needed much more such a bridle of restraint to be cast upon them especially considering their mannish bouldnesse and immodesty insinuated against them here by the Apostle in part but much more chap. 11. Neither for the second poynt are they that speak in the exercise of prophesie to make a sermon by an houreglasse as M. Yates gathers that were to abuse the time and wrong the gifts of others but briefly to speak a word of exhortation as God enableth that after the ministeriall teaching be ended as Act. 13. questions also about things deliuered and with them euen disputations as there is occasion being part or apurtenances of that exercise 1. Cor. 14. 35. Act. 17. 2. and 18. 4 For the Prophets gifts and abilities then as under the law a bullock or lamb that had any thing superfluous or lacking in his parts might yet be offered for a free-will offering but for a vow it was not to be accepted Lev. 22. 23. so in this exercise of Prophesie as in a free will offering according to the gift of God that which is lesse perfit and exact may farr better be accepted then if the same were presented in the Pastors vowed seruice and ministration For his second Answer As it is true that extraordinary prophesie did ceâ—se by degrees so is it not certaine but a meere presumption that it ceâ—sed first in women but most untrue it is that the Apostle there aims at all â—â— the ceasing of that gift in women Ecclesiasticall Histories worthy of credit in this kind doe certifie that the streame of the spirit was so far from being neare dry at this time as that it ranne a strong current wel nigh a hundred yeares after for all the extraordinary gifts thereof as for the casting out of Deuils foreseing and foretelling of things to câ—â—e healing the sicke raising of the dead of whâ—n dâ—uers so raised liued many yeares after witnesse amongst others Iraenaeus adv. Her lib. 2. c. 57. whom also for the same purpose Eus Hist. Eccl. l. 5. c. 7. alledgeth And euer or women Euident it is by the Scriptures that extraordinary Prophesie in a very plenteous manner by them that in the presents of men continued in the Church many years after Pauls writing of this Episte Philip the Evangelist had four daughters vergins which did prophesie Act. 2. 1. 9 and that in the presence of the Apostle Lo four extraordinary Prophetesses in one house and the daughters of one man so that â—itherto the conduit of the spirit of prophesie kept â—is course as well upon their daughters as sons Ioel 2. Act. 2. So Rev. 2. 20. we read how the woman Jesabel â—alling her selfe a prophetesse taught and by teaching â—â—duced the Lords servants in the Church of Thyaâ—yra â—n which place as the errors and evils of the person â—s condemned so is the former order of the Church manifested to be that women prophetesses extraordinary might teach Lastly the prohibition of women by the Apostle is perpetuall and not with respect to this or that time as it appeares by the reasons there of both in this place and in the Epistle to Timothy and such as equally belong to former times and latter and no more to the latter end then to the beginning or meddle time of the manifestation of the grace and goodnesse of Christ What can be more absurd then to say that these reasons The women must be under obedience 1. Cor 14. 34. not usurpe authority ouer the man but be in silence because Adam was first formed then Eve Anâ— Adam was not sedused but the women c. 1. Tim. 2. 12. 13 14. were not morrall and perpetuall Were not those reasons and grounds for womens silence in the Church without extraordinary dispensation by miraculous inspiration of as great force seuen yeares before as when Paul wrote this Epistle It is therefore most cleare that the Apostle aimes not at all at any ceasing of the gift of extraordinary prophesie now growing on but at the uniuersall and absolute restraint and prohibition of womens prophesying not extraordinary but ordinary In his third answer he dealeth worse then in any of the other in labouring to