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
of vvomens prophesying not extraordinary but ordinary In his third answer he dealeth vvorse then in any of the other in labouring to smother one truth under another For albeit the women of Corinth were become so mannish as that they would prophesie uncovered and without their veile the ensigne of their subjection yet doth not the Apostle meddle at all with that malady in this place but in the 11. chapter 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 presence it may be true in part and in some But what then Doth the Apostle in these places onely forbid their speaking uncovered and permit them to teach so it be veiled or forbids he onely their being as forward as their husbands but giues them leaue to speake in the Church so it bee with good maners and after them which his answer insinuates Or is it not evident to all that will not shut their eyes that he simply and 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 speak but to be under obedience as the Law sayth And againe It is a shame for them to speake 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 all and every one of the Reasons binde women to all peace and deepe silence in the Church yea to such and so absolute as that they may not so much as aske a question for learning any thing themselues vers 35. much lesse teach others any thing I therefore conclude this as a most certain and undeniable truth that the Apostle speaks here of such a gift and exercise as women are simply forbidden to use in the Church and therefore not of an extraordinary gift or exercise which they might use lawfully and did both before and a long time after the writing of this Epistle His last answer now comes in consideration which is that the consequence is ill women are forbidden and therefore men are permitted to prophesie in the Church by an ordinary gift If the consequence seem not good why doth he so strugle as before otherwise to make an escape from the Argument let us cōsider of the force of it which appeareth to me irresistable in these 3. things First the Apostle in and for this work opposeth the men to the women sex to sex so in prohibiting women he permits men VVhen the H. Ghost opposing faith and workes in the case of iustification denies that we are iustified by works is not the consequence good that therfore we are iustified by faith VVhere hee opposeth belevers vnbeleevers in the case of Salvation and teacheth that beleevers shall be saued doth he not teach consequently that vnbeleevers shall perish If these consequences be not good I must confesse my selfe farre to seeke both in logick and Divinity Secondly the reasons of the prohibition of women prove the consequēce which are all such as prefer the men before the women subiect the womē to the men in the Church in this very work of prophesy of which he treateth But now if in prohibiting women he gaue not liberty vnto men where were the prerogatiue of men aboue women which is the onely ground vpon 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 their husbands at home if their husbands might not speak neither nor any more then they what reason can be rendred of the Apostles 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 prophesy and debarring women therefrom either admits men to the vse of that liberty or els wee must haue some third kinde of persons thought of which are neither male nor female My fourth Argument is from v. 29. and 32. Let the prophets speak two or three and let the rest iudg and the spirit of the prophets are subiect to the prophets VVhence I affirm that the Apostle speaks not of extraordinary prophets or prophesying since they in their doctrines could not erre and so were not subiect to any such iudgment or censure of others He answereth roundly though breifly in this place that these prophets were not infallibly assisted and more largely in another place that such prophets as haue an infallible assistance are not subiect to this Rule but others that had but as the Apostle said Rom. 12.6 meaner gifts were to be examined according to the … portion of faith so that extraordinary prophets might mix some of their own with the extraordinary gifts of Gods spirit which was to be censured by such as had a greater measure for none are to think that all that had these extraordinary gifts were free from errour in their very doctrine We see the strange gift of tongues was abused and so might the rest be That one extraordinary Prophet had a greater measure and proportion of gifts then another I acknowledge but that any one of them could erre in doctrine or was not infallibly assisted therein by the spirit I deny as a most pernicious errour weakning the foundation of faith and truth of the word of God neither hath M. Yates so much as exterprized an Answ unto the Scriptures brought by me to prooue the contrary which were Eph. 2.20 where the Ephesians as the houshold or Church of God are said to bee built upon the foundation of the Apostles and Prophets c. c. 3.5 where he speaks of the mistery of Christ which in other ages was not made known unto the sonnes of men as it is now revealed unto his holy Apostles and Prophets by the spirit VVhence it apeares that the Church is as well built upō the foundatiō of the Prophets to wit extraordinary which then were for of them he speaketh as upon the doctrine of the Apostles and they as infalliby even for the very foundation inspired by the H. Ghost as the other So that if the Prophets could erre in doctrine then the Apostles if in doctrine taught why not written and if one alone why not more or all and if they might erre how know we that they did not erre If he say the meaner in gifts might erre but not the greater first the same followeth also touching the Apostles how much more touching the Prophets before Christ not comparable to those after him why then may there not be errors in the writings especialy of those of meaner gifts as without doubt some were in comparison of
then upon some in some cases sometimes ordinarily as both then and now on all such as had and haue more Christian discretion then other men That interpretation of tongues was as difficult as strange tongues immediatly inspired is not true They who Acts 2. â— heard the Apostles speake in their own tongue and were able to speake the Iewes language then in use might interpret these strange tongues unto the Iewes without any extraord gift as M. Yates hearing a glorious Formalist speak much Latin in his Sermon can interpret that strange tongue of his unto the people without any extraordinary 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 was more difficult then strange tongues though all were true which he speakes of the difficulty thereof For by all reason and experience a man then might and now may become an ordinary Prophet for ability by ordinary helpes but so neither could nor can hee speake a strange tongue as there meant but by extraordinary inspiration That simple necessity of Commentaries and Interpretations which he requireth for a mans becomming an ordinary Prophet I dare not acknowledge of great use they are but not of simple necessity that prerogatiue royall of simply necessary I would challenge as peculiar to the holy Scriptures which are able to make the man of God perfect fully furnished to every good worke 2. Tim. 3.16.17 But where he addes that the Primitiue Church had not the originall tongues translated it is something for his yea and for the Popes purpose also if it bee true and that the Church especially some good space after her constitution might be without the Scriptures in a knowne tongue But how unadvised and unskilfull is he in so saying how detracting from Gods gracious providence towards his Church and how partiall on the Clergies part and against the Commonalty of Gods inheritance For the thing then The old Testament was wholy translated by the 70. Interpreters at the instance of Ptolemy Philadelphus King of Egipt Ioseph Ant. l. 12. c. 2. Iren. l. 3. c. 24.25 into Greeke the mother tongue of the Corinthians Corinth being in Achaia and Achaia in Greece in which the same tongue they had also every part of the new Testament then written as the most was VVhich language was also so universally known throughout the whole world by reason partly of the Greeke Monarchy under Alexander and partly of the Greeke learning at Athens as that the Apostle could write his Epistle in Greek to the Romans though in Europe as understanding the tongue sufficiently Besides the Corinthians had had Pauls and other Apostolicall mens preachings and conferences amongst them a long time which were uncomparably better then all the commentaries in the world And for the Corinthians ability for this worke it is but reason we respect this Apostles testimony of them which is that they were enriched in all utterance and in all knowledge 1. Cor. 1.4 In which two gifts as the ability for ordinary prophesie doth properly consist so to appropriate them unto extraordinary Prophets considering the generality of the Apostles speech and drift with other circumstances else-where observed were to fetter them in uniust bonds of restraint And having thus wiped off his colours of reason that the Apostle 1. Cor. 12. speakes onely of extraordinary gifts I will by the grace of God plainly shew the contrary and that he speakes of ordinary also And first in teaching v. 3. that no man can call Iesus the Lord but by the Holy Ghost he poynts out a gift and grace of the spirit ordinary and common to all Christians Secondly v. 5 he speakes of diversities that is of all the divers and severall ministeries ordinary and extraordinary in the Church under Christ the Lord and v. 4. of the severall gifts for the same and so necessarily of the ordinary gifts for the ordinary ministeries then and now Thirdly from v. 8. where mention is made of the word of wisedom and the word of knowledge ordinary gifts of ordinary persons both in and out of office now and then Fourthly v. 12. he compares the Church of Corinth to a body having Christ the head and each of them members for their parts of whom one had this gift another that given of God for their mutuall good but by them abused otherwise whereupon I conclude except there were in Corinth no ordinary gifts in Pastors Teachers or others of God given and by them abused that he speakes not of extraordinary gifts onely Fifthly v. 28. after Apostles and Prophets he mentioneth Teachers which were ordinary officers and therefore speakes of ordinary gifts and teaching as also Helpers and Governours who what were they but Deacons and Elders or take the words as they are Helpes and Governments then which what is now or vvas then more ordinary both in respect of ministery and gift VVhereupon I conclude vvith good assuâ—ance that the Apostle 1. Cor. 12. treats of the gifts of the spirit both extraordinary and ordinary Mr. Yates ARG. 5. FRom comparison of prophesie strange tongues which are laid together through all the 1. Cor. 14. Vers 1. prophesie is preferred 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 But 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 shewes how good and excellent it is as likewise for the use making known the profit and benefit of it That which is the best obiect 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 gifts chap. 14.1 Covet spirituall gifts but rather that yee may prophesie Secondly as it is the 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 prophesie 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 extraordinary gift of tongues or at least more profitable I answer No for the tongues Actes 2.3.4 were more profitable to the Church then ever was the ordinary gift of any man but compare ordinary with ordinary and extraordinary with extraordinary and wee grant prophesie the priviledge I. Rob. ANSWER TO this Argument he himself giues a sufficient answer in our name onely he sets it down something lamely where if it came in the full strength it would easily with stand the force of his Argument For where hee should say for us if he spake out that ordinary prophesy
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
very disease in the Church of Corinth wherein he that spake first vvould take up all the time himselfe vvhereas he should in modesty haue conceived that a second or third especially seeming provided to speake by seating themselues in the same place vvith him might haue something revealed further or othervvise then hee had VVhich Revelation the Apostle doth not oppose to fore-going study as M. Yates thinketh but unto emulation and study of contradiction teaching that the spirit alone must be heard in the Church speaking by whose mouth soever And that there is in the Church an ordinary spirit of revelation besides comfortable experience these places amongst many other do clearly proue Math. 11.28 16.17 Eph. 1.17 Phil. 3.17 Mr. Yates ARG. 9. FRom vocation v. 29 32.37 these spiritual men are called Prophets and to imagine a Prophet without a calling is that which the Scripture will not endure therefore all these Prophets either had immediate calling from God or mediate from men or else they tooke it up themselues the two first we grant lawfull callings but this intollerable Numb 11.28 The servant of Moses sayes Forbid Eldad and Medad to prophesie his reason was because he thought they had no calling which had been true if they had taken it up without immediate inspiration But Moses knowing that it was from God wished that the like gift might be upon all Gods people so that those were true Prophets for the instant by an immediate call from God and the text sayes They added no further shewing that as the gift ceased so did they I. Rob. ANSWER IT is true that Spirituall men are called Prophets or rather Prophets Spirituall men what is it then that makes a spirituall man but a gift of the spirit and what a prophet ordinary or extraordinary but the gift of prophesie ordinary or extraordinary vvhereupon it followeth undeniably that so many vvith us or elsevvhere as haue the ordinary gift or ability to prophesie are prophets though out of office In this Argument he hath made a snare vvherewith himselfe is taken unavoydably Secondly vve affirme that our prophets haue a calling which I haue declared formerly not to make them prophets by condition or estate for that they are by their gift but for the use or exercise of the same gift before bestowed uppon them by the Lord through their labour and industry Of Eldads and Medads prophesying we shall speake hereafter onely note vve in the meane vvhile how M. Yates and rightly apportioneth their prophesying to their gift as wee doe also ours according to that of the Apostle Having then gifts differing according to the grace that is given to us whether prophesie let us prophesie according to the proportion of faith or a ministery let us wayt on the ministery Rom. 12.6.7 They then that haue a gift must prophesie according to their proportion M. Yates ARG. 10. FRom distinction v. 37. the Apostle from the whole Church turnes himselfe to their Prophets and spirituall men shewing plainly that these had some particular place aboue the rest and he giues them speciall charge to obserue the things he writes to the Church therefore those were in some calling aboue others and to imagine the contrary is to run wide of the current of the whole Scripture to set men in publike place without calling is the same with confusion and disorder I. Rob. ANSVV. THIS Argument is founded upon the groundlesse presumption with the former viz. that there is in the Church no lawful calling for men able to prophesy but by officing them And for Pauls turning his speach to the Prophets v. 37. it shewes indeed that they were aboue the rest after a sort and so they are with us rightly preferred before others which want that endowment of the spirit by which they are enabled to speake to the edification of the Church The Confirmation of the Scriptures and reasons brought in my book 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 desire the Reader to obserue with mee these two things First that I do not affirme in my book that all the there alleadged Scriptures are meant of ordinary prophesy but that the same is proved by them Neither will he I presume deny but that many things are sufficiently proved from a scripture by necessary consequence and iust proportion besides the particular properly intended in it 2. That M. Yates so puts the question as that it is hard to say whether he do mee or himselfe the more iniury namely whether the places prove an ordinary gift of prophesy out of office For as I do not say that they proue the gift but the use and exercise of the gift bestowed by God whether ordinary or extraordinary so neither would he haue denied had he not leaped before hee had lookt but that others besides ministers haue an ordinary gift of prophesie Where the Apostle requires of him that desires the office of a Bishop that he be apt to teach 1. Tim. 3.1.2 and able to exhort with sound doctrine Tit. 1.9 doth he not therein most evidently teach that the gift and ability to teach preach and prophesy not onely may but must both be and appeare to be in the person to be called to the office of ministery He that is not a prophet or hath not the gift of prophesying or preaching for by his gift he is a Prophet by the use of it he occupies the place of a Prophet before he be appointed a Pastor is an Idol sheepheard set up in the temple of God neither doth the office either giue of so much indeed as encrease the gift but onely giues solemne commission charge to use it The first Scripture by mee brought is Numb 11.29 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 Ans speaks of the powring out of the Spirit in an extraordinary manner as may apear by the occasion of the speech v. 24. c. Where also in a tedious manner as his manner is hee proveth the gift of prophesying given to the 70. Elders to haue been extraordinary which as I deny not so neither needed he to haue proved But this I affirm that hence is proved the lawfulnesse of ordinary prophesying out of office by men enabled thereunto And first as Moyses wisheth that all the Lords people were Prophets the Lord giving his spirit unto them so the minister may and ought to wish that the Lord would so blesse the ordinary endeavours of his people now by his spirit as that they all might bee Prophets that is able for gifts to speak to edification The minister which desireth not this envieth for his own and the Clergies sake which Moses would not that Ioshua should do for his Secondly Moses makes it all one to be a Prophet
afterwards be called to minister And that M. Yates may haue for the caling of our prophets wheron to insist thus we practise After the exeercise of the publick Ministery ended the rulers in the Chur. do publikly exhort and require that such of their own or other Church as haue a gift to speake to the edificatiō of the hearers should use the same this according to that which is written Act. 13.14 c. where Paul and Barnabas comming into the Synagogue the Rulers after the work of the ordinary ministery was ended considering them not as Apostles which they acknowledged not but onely as men having gifts sent unto them that if they had any word of exhortation to the people they should say on M. Yates ARG. 3. FRom the true causes of prophesy in the new testament which are two either immediate revelatiō or imposition of hands the first is Act. 2.17 10.44 the second Act. 8.17 19.6 third cause of publick prophesy cannot be giuen therefore ordinary prophesy in publick out of office being neyther by immediate revelation nor imposition of hands is vnlawfull You may say the contrary but it will be without all warrant of the word ANSWER IN this Arg. are sundry errors Logicall Theologicall And first why doth he not make Christs breathing vpon the Apostles Ioh. 20. and the descending and sitting of the cloven fiery tongues vpon them Act. ◅ causes of prophesy as well as imposition of hands Secondly imposition of hands is no 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 tooke the holy Ghost in their hands and reached it to others were ridiculous neyther is it a morall cause as in which there are propounded no Arguments and motiues of perswasion It is ineeed no more then a signe denoteing the person not a cause effecting the thing Thirdly if it were a cause yet should it not be made the member of a division opposed to revelation but a cause or means subordinate vnto it as vnto the end since it serued to the conveing of the spirit by which spirit all reuelation is and by revelation all prophesy extraordinary by immediate revelation ordinary by mediate both which thē were in the Church as is the latter now euen in men out of office by meanes of their study and Gods blessing upon the same else could there never be lawfull office Pastor or Teacher chosen in the Church to the worlds end The gift of prophesy comes not by the office but being found in persons before makes them capable of the office by due means ARG. 4. M. Yates FRO Modistinction of spirituall gifts 1. Cor. 12.4.5.6 verse gifts administrations and operations All these are to be referred to that general vers 1. Gifts therefore in this place must be but one kinde of spirituall gifts and be distinguished from the other two The first then are meerly gifts the second gifts offices together the third rather the effect of a gift then the gift it selfe and therefore the Holy Gost knowing how to speak aptly gives more to the effect then the cause the worke then the worker for in truth miraculous workes exceede all the vertue that possibly can be imagined to be in a mere creature and therfore it is only a passiue beliefe or faith whereby man is rather a patient then an agent in the worke These 3. generall heads are deuided again or rather exemplified by many particulars first verse 8.9.10 all lay downe a kinde of spirituall gifts first a word of wisdome 2. a word of knowledge 3. of miraclous faith 4. of healeing 5. operations of great works 6. prophesying 7. discerning of spirits 8. of tongues 9. of interpretation That some of these gifts are extraordinary no wise man will deny yet that I may proue them all extraordinary cōsider 3 things First the cause secondly the effect thirdly the subiect The cause without al doubt is the spirit yet question may be of the maner measure For maner whether the spirit alone or the spirit assisting our industry and pains I say alone because all these effects depend equally vpon the same cause and I haue no reason to say that prophesy should be more by my pains and industry then strange tongues or any other gift for then I should magnifie the Holy Ghost in one gift more then another That which is geuen by the sole operation of the spirit is more then that which is come by through ordinary paynes I Blesse God for his ordinary prouidence where my hand goes with the Lord in my ordinary affayres But wherin I find the Lord do for me where I had no hand there I ought to magnifie him much more so in these gifts if some were ordinary some extraordinary then the spirit should not haue equal praise in thē all The orator prouing Caesar to deserue more prayse for his clemency towards Marcellus then all his famous victories vseth the maner of the cause to shew it In thy warrs O Emperour thou hadst Captains and souldiers vertue and valour weapons and munition c. but sparing Marcellus thou alone didst it to thee alone it belongs and all the glory of it so if prophesy in this place aboue all the rest must come in for an ordinary gift then may I say O blessed Spirit Prophesy is thy gift yet do I acknowledge thy ordinary blessing upon my labours in this but as for strange tongues and the rest I acknowledge they are thy meere gift without all paine and labour of mine therefore the greater praise I giue thee Were not this to diminish prophesy in regard of the rest which the H. Ghost prefers before them all and therefore did shew as great power in that gift as in any other The manner thē being all one in giving the second question is whether they were given in the same measure I answer No Rom. 12.6 and hereupon the Apostle commanded that one Prophet should be subiect to another willingly yeeld place to him that had the greater measure I leaue the cause come to the effects which learned men cannot distinguish I will shew you my iudgement follow it as you please To the two first gifts is given a word by words we expresse our meanings therfore the spirit doth not onely giue a gift but an ability power to utter that gift for the greatest good of the hearers Brother it is the part of a divine to study for apt and fit words and indeed when God hath given us learning by exceeding great paines yet wee find great imperfection for want of words Now here I learne that the Spirit of God did extraordinarily supply this want by giving unto men excellent utterance of heavenly things The first two gifts are wisdom knowledge wisdom is a holy understanding of heavenly things with a prudent application of them to their severall vses Knowledge or
and to haue the Lord putting his Spirit upon a man Now if the Lords so giving his spirit unto a man as that he be thereby inabled extraordinarily to prophesy make him an exrraordinary prophet why should not by due proportion such a gift of the Spirit given by the Lord to a man as by which hee is enabled to prophesy ordinarily serue also to make him an ordinary Prophet and so by consequence if there be amongst us any though out of office so enabled to prophesy or preach what hindreth them from being Prophets even of the Lords own making by his spirits gift and work upon their study endevours And if they be Prophets then may they Prophesie which Moses also in that place insinuates for in wishing that they were all Prophets he wisheth as wel the use as the possession of the gift M. Yates may see a very leraned man Io. Wolphius in his Com. upon 2. King 23. shewing by this place the liberty of private Christians that are able to speak and teach not onely in ordinary congregations but even in most solemne Councels The next place is 2. Chron. 17.7 where King Iehosophat sent his Princes to teach in the Cities of Iudah and with them the Levites c. M Yates accounts it a monstrous conceit that the princes should be publique teachers which saith he were onely by theyr presence and authority to back the Levites adding that the translation is mended by Iunius and Tremelius c. but if the Iewes heard him professing the knowledge of Moses the Prophets so speak they would marvayle at his ignorance of a thing so frequent and euident in theyr writings with whom it is and ever hath been a receiued truth that any of theyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise men as they after the scriptures math 23.34 1 cor 1.20 Ier. 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 neyther can it be set agaynst me without violence to the originall from the simplicity where of they do with due reuerence vnto them be it spoken seeme vnto me something to turne aside in the 8 vers Pagnine the 70 Interpreters Ierom and all our English Bibles carry it directly to our sense And if the conceite be monstrous that these princes preached publickly it is not bred onely in my brain the very same Scripture having been alledged very lately by the publick Professor in the Vniversitie of Leyden in a solemne assembly as expresly proving it lawful for others then ministers to teach publickly And because much weight lieth upon this ground which yet hee thinketh very sandy and light I will make it cleare to all indifferent mens iudgments that these Princes so others in Israel and Iudah though no Levites nor Church officers might lawfully teach and preach publickly in the Temple Synagogues and Cities First then all Princes Magistrates Iudges and Governours were bound to open expound and apply the Lawes by which they governed according to the severall occasions offered otherwise they ruled by tiranny and appetite which lawes for all the administrations even of the common-wealth were onely the written word of God wherupon I cōclude that if to open expound apply the word of God be to preach and teach they then had not onely power but charge so to doe 2. It may appeare what these Princes of Ichosaphat partaking of his power were to do in this case by that which he himselfe and other godly Kings haue done The summe of his most pithy sermon wee haue recorded 2. Chron. 19. unto the Iudges v. 6.7 and unto the Levites v. 9.10.11 as also his divine prayer unto God in the publick Congregation c. 20.5.6 c. Likewise the excellent sermon of King Hezekiah unto the Priests and Levites in the very temple 2. Chron. 29.4.5 c. also of Nehemiah with others teaching the people the Law of the Lord. Neh. 8.10 the Kings and Princes being as shepheards to feed the people as by government so by instruction in the Law of their God Descend wee down lower to the time of Christ and we shall see this matter put out of all question Doe wee not read every where how that the Scribes Pharisees and Lawyers did teach publickly amongst the Iewes of whom yet many were no Levits or Church officers but indifferently of any tribe Phil. 3.5 And if it were not the received order in Israell of old for men out of office to speake and teach in publick how was Iesus the sonne of Mary admitted to dispute in the Temple with the Doctors Luk. 2.46 and to teach and preach in the Synagogues so commonly as he did Mat. 9.35 Luk. 4.16.17 how were Paul and Barnabas sitting down in the Synagogue sent unto after the lecture of the Law by the ruler that if they had any word of exhortation unto the people they should say on Act. 13.14.15 But if any manshall answer that these were extraordinary persons so taught by an extraordinary gift he speaks the truth but to no purpose For what was that to the order received in the Temple and Synagogues and to the Rulers thereof who did not beleeue in Christ nor acknowledge either his or his Apostles authority but onely admitted them unto the use of their gift as they would haue done and did ordinarily any other men able to teach as also the rulers of the Synagogues of the Iewes do at this day The third place is mistaken by the Printer in omitting only one prick which was corrected in many Coppies might easily haue been observed by the Reader For Ier. 50.45 it should be Ier 50.4.5 M. Yates therefore upon that Scripture refutes his own guesse and not my proofe The fourth place is Math. 10.1.5.6 where Christ calling unto him his twelue Disciples sends them to preach the Kingdom of heauen to the lost sheep of Israel His answer is that the twelue Apostles were called into office and had their calling from the first election of Christ but had a further confirmation after and greater measure of Gods Spirit to lead them into al truth as a Iustice of peace may bee put in office and yet receiue a further Confirmation yea and greater means to performe his place I affirme on the other side and shall evidently proue it God assisting mee that these twelue were not actually possessed of their Apostleship till after Christs Resurrection but were onely Apostles elect as you call him the Major elect who hath not the office of Major committēd to him of a good space after Neither am I herein of the minde with the Papists to put M. Yates out of feare that Peter was not in office until Christ gaue him charge to feed his sheep Ioh. 21. which yet I am perswaded never Papist held of his Apostleship but of his primacy and universall headship or Bishoprick but of the same mind
the woman of Samaria serue your turne that it is lawfull for men to exercise such a gift It is indeed my simplicitte to think that the Gospell as the word importeth is nothing else but glad tydings and that to preach the Gospell is nothing else but to carry or bring glad tydings of Christ before promised then come into the world It is also my simplicity to think since by the tydings which this woman brought many of the Samaritans beleeved on Christ in a measure v. 39. and that without preaching of the word of God none can beleeue Rom. 10 14.17 that therfore she preached unto the Samaritans the same word of God in a measure also and that as truly and effectually as ever M. Yates did to his parishioners though she went not up into a pulpit as he doth And that he may iudge aright of this matter let him call to minde that those Samaritans received the bookes of Moses as did the Iewes and as they looked for the Messias or Christ promised to and of Abraham bearing themselues for the children of the Patriarks and true worshippers of God as they had been v. 20.28 and being so prepared were easily made as regions or corne fields white unto the Harvest v. 35. And so this woman by declaring unto them that by which this Iesus the sonne of Mary proved himselfe to be the Christ or Messias promised preached faith unto them most properly and effectually even that main poynt of faith then in controversie both in Iudaea and Samaria and Galilee and the Countries thereunto adioyning which was that Iesus was the Christ I suppose M. Yates hath not sufficiently thought of these things and do hope that in godly modesty he will suffer himselfe to be better informed And for contradiction between these two propositions A woman may not teach in the Church and A woman may teach out of the Church or where no Church is as it was in Samaria it must be by other Logicke then I haue learnt But hee will then demand as he doth how this Womans preaching can serue my turn I answer very well by good consequence of Reason thus If a woman may lawfully teach out of the Church to the begetting of faith as this woman did but not in the Church because she is a woman by sex then a man against whom that reason of restraint of Sex lieth not may lawfully teach both without and within the Church Of which consequence more hereafter Another Scripture is Act. 8.1.4 with chap. 11.19.20.21 where it is recorded how all the Church at Ierusalem was scattered abroad except the Apostles and that they which were scattered abroad went every where preaching the word c. M. Yates answereth that besides the Apostles which were in office there were seventy disciples which Christ before his death had made labourers in his harvest and therefore these might preach or any other that had an extraordinary gist of prophesie the one by vertue of his office and gift together the other by commission from the Holy Ghost to exercise that gift which they had received in the day of Pentecost or any other But sayes your Authour compare this place with Acts 11.19.20.21 and the truth will fully appeare I answer it will fully appeare against you for Christ charged both his Apostles and likewise the 70. Disciples that they should preach to none but the Iewes and therefore it is sufficient that they had so many preachers in office already by the commission of Christ to goe through all those places neither will I deny that there might bee others whom the Holy Ghost immediatly raised up to manifest the excellent gifts that were to be powred down upon the Church in the primitiue times His answer is very dark ambiguous but in which are contained sundry errors evident enough First he makes those of the dispersiō which went about preaching the word to be of the 70 disciples Luk. 10. and others the like furnished with an extraordinary gift of prophesie but seems to allow them for no officers in the beginning of his answer when he thus speaketh Besides the Apostles which were in office there were 70. Disciples c. yet afterwards in these words and therefore it is sufficient that they had so many preachers in office already by the commission of Christ to goe thorough all these places c he bestowes some office or other upon them Secondly hee misseth in two Scriptures which in his answere hee pointeth at the former is Act. 2.4 where he gathereth that others besides the twelue received the gift of prophesie extraordinary at the day of Pentecost the second if I mistake not is Math. 10.5.6 where he racks the edict or prohibition of Christ layed upon the Apostles and as he saith upon the 70. Disciples of preaching to any but Iewes far aboue the reach therof even unto this time of the dispersiō wheras it reached onely to the death of Christ when the wall of partition between Iewes and Gentiles was broken downe after which they were by the expresse words of their Commission to preach to all people beginning indeed at Ierusalem and tarrying there till they were indued with power from on high and so proceeding unto all nations Luk. 24.47.49 as it is also recorded Act. 11.20 that some of this dispersion preached the L. Iesus to the Grecians in Antioch Thirdly it is plain by that which I haue formerly said that neither these 70 disciples no nor the 12. were by Christ possessed of any office before his death no nor yet furnished with any extraordinary gifts of prophesie the Evangelist who knew well and is worthy to be beleeved bearing also witnesse with mee that the Holy Ghost was not yet given because that Iesus was not yet glorified Iohn 7.39 Lastly it is altogether unreasonable to imagine that they who were scattered preached abroad being the body of the Church at Ierusalem excepting the Apostles were all officers and little more reasonable to think that they were all extraordinarily indued with the spirit of Prophesie For first there is no circumstance in the text leading that way and to imagine extraordinary and miraculous things without good evidence is extraordinary licentiousnesse and presumption 2. the onely titles giuen unto them are all the Church which was at Ierusalem they that were scattered abroad and againe c. 11. they which were scattered abroad some of thē were mē of Cyprus Cyrene c. nothing insinuating any office of ministry 3. Their preaching here there is onely noted to be by reason of their scattering hither thither through persecution and not of any extraordinary gift and dispensation committed unto them Fourthly if they had been extraordinary Prophets immediately and extraordinarily inspired there had been no need of so speedy sending of Barnabas from Ierusalem to Antioch with supply though hee were a man full of the Holy Ghost for so were such Prophets as well as he Eph. 2.20 3.5 I
presumption aboue my reach and least of all agreeing with M. Yates his iudgment in his answer to the next Argument which is that extraordinary prophesie did then begin to cease in the Church The third Argument is from v. 34. where the Apostle restrains womeÌ„ froÌ„ prophesying or other speaking in the Church with authority as also 1 Tim. 2.11.12 and in forbidding women giues liberty to all men gifted accordingly opposing women to men sex to sex and not women to officers and againe in restraining women shewes his meaning to be of ordinary not extraordinary prophesying for women immediately extraordinarily and miraculously inspired might speake without restraint Exod 15.20 Iudg. 4.24 Luk. 2.36 Act. 2.17.19 21.9 It is a pitteous thing to see how M. Yates intangles himselfe about this Argument straining all the veyns of his wit if not of a more tender part his conscience 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 relate and refute confirming the Argument cleerly as I am perswaded to any indifferent iudgement His first Answer or Exception is that it is most absurd to imagine that the Corinthian women did follow their study and took orcinary pains to make sermons Secondly that extraordinary prophesie did cease and that not all at once but first in womeÌ„ that the Apostle therefore especially aims at them as though to wit in their own iudgement the same measure were still upon them as well as in former times when Christ that saues both man and woman would extraordinarily manifest himselfe in both yet first after a sufficient manifestation of his grace and goodnesse he withdrew those extraordinary gifts from that sex then afterward from the other His third answer upon which he doth most insist is that the Apostle forbids two generall faults in the women the one that they would pray and prophesie uncovered 1. Cor. 11.5 imitating the Pythonisses and Sibilles of the Gentiles in laying aside their vaile and spreading their haire against decency and comelinesse the second is that in their husbands presence they would be as ready to speak as they and therefore the Apostle finding the women to abuse this gift prohibits the use of it whether simply or no he cannot iudge Fourthly hee admires by what Logick this will follow women are forbidden to prophesie therefore men haue liberty which sayes he is an ill conseqnence In his first Answer or rather exception he mistakes both the state of the question and also the nature of the ordinance The question is not of the study or ability of these women which yet I think was greater then hee maketh account of but of their forewardnesse to teachâ— which was certainely 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 bee reltrained from teaching Nay therefore they needed much more such bridle of restraint to be cast upon them especially confidering their mannish bouldnesse and immodesty insinuated against them here by the Apostle in part but much more c. 11. Neither for the second point are they that speak in the exercise of prophesie to make a sermon by an houre glasse 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 and that after the ministeriall teaching bee ended as Act. 13. questions also about things delivered with them even 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 abilities then as under the Law a bullock or lambe that had any thing saperfluous or lacking in his parts might yet bee offered for a freewill offering but for a vow it was not to be accepted Leu. 22.23 so in this exercise of prophesie as in a freewill offering according to the gift of God that which is lesse perfit and exact may far better be excepted then if the same were presented in the Pastors vowed service and ministration For his second Answer As it is true that extraordinary prophesie did cease by degrees so is it not certain but a meere presumption that it ceased first in women but most untrue it is that the Apostle there aims at all at the ceasing of that gift in women Ecclesiasticall Histories worthy of credit in this kind doe testifie that the streame of the spirit was so far from being neare dry at this time as that it ran a strong current wel-nigh a hundred years after for all the extraordinary gifts thereof as for the casting out of divels foreseing and foretelling of things to come healing the sick and raising of the dead of whoÌ„ diuers so raysed liued many yeares after witnesse amongst others Iraeneus adv Her lib. 2. c. â—7 whom also for the same purpose Eus-Hist Eccl. l. 5. c. 7. alledgeth And ever for women Evident it is by the Scriptures that extraordinary Prophesie in a very plenteous manner by them and that in the presence of men continued in the Church many years after Pauls writing of this Epistle Phillip the Evangelist had foure daughters virgins which did prophesie Act. 21.9 that in the presence of the Apostle Lo foure extraordinary prophetesses in one house and the daughters of one man so that hitherto the conduit of the spirit of Prophesie kept his course as well upon their daughters as sonnes Ioel. 2. Act. â—… So Revel 2.20 we read how the woman Iesabell calling her selfe a prophetesse taught and by teaching seduced the Lords servants in the Church of Thyatyra In which place as the errors and evils of the person is condemned so is the formall order of the Church manifested to be that vvomen prophetesses extraordinary might teach Lastly the prohibition of vvomen by the Apostle is perpetuall and not vvith respect to this or that time as appeares by the reasons thereof both in this place and in the Epistle to Timothy and such as equally belong to former times and lattter and no more to the latter end then to the beginning or middle time of the manifestation of the grace and goodnesse of Ghrist VVhat can be more absurd then to say that these reasons The woman must be under obedience 1. Cor. 14.34 and not usurpe authority over the man but be in silence because Adam was first formed then Eue. And Adam was not seduced but the woman c. 1. Tim. 2.12.13.14 were not morall and perpetuall VVere not those reasons and grounds for vvomens silence in the Church vvithout extraordinary dispensation by miraculous inspiration of as great force seven yeares before as vvhen Paul wrote this Epistle It is therfore most cleare that the Apostle aimes not at all at any ceasing of the gift of extraordinary prophesie now growing on but at the universall and absolute restraint and prohibition