smother one truth under another For albeit the women of Corinâth 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 preâence 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 husboÌds which his answer insinuates Or is it not evideÌt 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 âeace and deepe silence in the Church yea to such âd so absolute as that they may not so much as aske question for learning any thing themselues ver. 35. âuch lesse teach others any thing I therefore conâude this as a most certain and undeniable truth ââat the Apostle speakes here of such a gift and exârcise as women are simply forbidden to use in the âhurch and therefore not of an extraordinary gift âr exercise which they might use lawfully and did âoth before and a long time after the writing of this âpistle His last answer now comes in consideration which âs that the consiquence is ill women are forbidden and âherefore men are permitted to prophesie in the Church by ân ordinary gift If the consiquence seem not good why doth he so strugle as before otherwise to make an escape froÌâhe Argument let us coÌsider 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 ââse of Saluation and teacheth that beleevers shall be saued doth he not teach consequently that vnbeleevers shall perish if consequences be not goodââ must confesse my selfe farre to seeke both in Logiââ and Divinity Secondly the reasons of the prohibition of womââ proue the consiquence which are all such as prefeââ 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. Lââ the prophets speake âwo or three and let the rest iudgâ ând the spirit of the prophets are subiect to the prophets âhence I affirm that the Apostle speaks not of exâraordinary prophets or prophesying since they in âheir Doctrine could not erre and so were not subâect to any such iudgment or censure of others He ânswereth roundly though briefly in this place that âhese prophets were not infallibly assisted and more largây in another place that such prophets as haue an inâallible assistance are noâ subiect to this Rule but others âhat had but as the Apostle sayd Rom. 12. 6. meaner âifts were to be examined according to the pâoportion of âaith so that extraordinary prophets might mix some of âheir own with the extraordinary gifts of Gods spirit âhich was to be censured by such as had a greater meaâure for none are to thinke that all that haâ thâse extraordinary gifts were free from errour in their veây doctrine We see the strange gift of tongues was abused and so âight the rest be That one extraordinary Prophet had a greater meaâure and proportion of gifts then another I acknowâedge 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 âmistery 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 tââ foundation of the prophets to wit extraordinarâ which then were for of them he speaketh as upââ 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 coââ 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 ââ that they did not erre If he say the meaner in gift might erre but not the greater first the same folloâeth 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
more excellent yet ââ is more profitable it being most plaine that the Apostle prefer prophesie before tongues because it tends more tâ edification of the Church according to which respect alone wee are to measure the excellency oâ Church ordinances and so to frame the obiect oâ our desire unto them But what speake I of more excellent and more to edification since the strange tongues as there used without an interpreter were so far from being comparible to ordinary prophesie for any good end or used as they were on the contrary most vaine and rediculous as appeares ver. 11 22. 23. That then which he brings for the commendation of tongues from Actes 2. is nothing for tongues as used in Corenth The former were as of simple necessity in themselues unto the Apostles for spreading of the Gospell unto all nations so then â there profitably used but in Corinth ambitiâly and profanely abused which M. Yates should âe observed but hath not in his comparison Lastââ add as aiust answer to whatsoever he hath obâted That tongues considered in themselves how âhtly soever used are not comparible for use and âor excellency vnto ordinary prophesying or preaâng considered in it self seing that by it as well by extraordinary saying faith is wrought Rom. 10 ââich none can say of strange Tongues in themâves without a strange Tongue both from truth âd sence no nor of any other spirituall gift And as it doth not appeare by the Apostles preâring of prophesie before tongâes that therefore ââ prophesie was extraordinary so it appeare unâ mee by the Corinthians preferring of tongues âforâ it that it was but ordinary therefore disâarded by them in comparison of the extraordinaâ and miraculous gift of tongues whereas had it âo been extraordinary immediate and miraculous âost like it would have caried with it the like with ââ other or greater regard in their eyes M. Yates ARGVM 6. âROM exemplification ver. 6. if I come unto âouâ â I hope you will grant that the Apostle Paul had all those spirituall gifts and therefore speaking of sâ prophesie as he had himselfe he must needs speak of âtraordinary likewise he had the knowledge of tongâ and yet prefers prophesie before all his languages thouâ hee speake more then they âââ Now the example in â own person must needs seâ forââ he generall and therfore if in the generall ââ sâââlâ speak of ordinary prophâsying and in the particulâr of extraordinary it woâ prove idle for an example is of the sâme kinde wâ the generall Again in bringing foure particulers he pâ revelation first as the causâ of all the rest which showâ plainly he speaks of such prophesâe ââ câme by revelatiâ for revelation brings ââân to knowledge and knowledâ teacheth wholsome ãâ¦ã and prophesie serveth to âter it I. ROB. ANSWER I Do plainely deny the ground upon which â builds the whole weight of his argument which â that the example and the thing exemplified must â of the same kind How oft doth Christ exemplifâ the sufferings of his disciples by his owne suffârings and the sending of his Apostles by his fatheâ sending of him were they therfore of the same kinâ their sufferings meritorious and their sendinâ mediatorious because his was such But amongst other evidences against him wherewith all writingâ divine and humane are stored see one fitly paringâ with this in hand The Apostle provoking the Galâthians â 1 unto iust detestation of such as preached aâther Gospel amongst them takes an example from âs owne preaching ves 8. But though wee or an ângell from heaven preach another Gospell unto yov ân that which we have preached vnto yov let him be acârsed As if he should say I have preached vnto you ârmerly iustification by faith without the works of âe Law of Moses they now preach vnto you iustifiâation by the works of the law ioyned with Christ âc He exemplifieth their preaching by his were âey therefore of one kind both Apostolicaâ becavse âauls was such It is sufficient for an example if it âgree with the thing which it is brought to exemâlifie in that for which it is brought And so the âomming of Christ to iudgement is by the Apostle âxemplified by the comming of a thief in the night â Thess. 5. Are therefore their commings of the âme kind or is it not sufficient that being most âontrary in their kinds they do yet agree in the adânct of suddenesse So is it sufficient if Pauls exââaordinary Prophesying and the Corinthians orâinary agree in the adiunct or effect of profitableâesse or edification which thing alone the Apostle â his exemplification hath respect unto His obserâation about Revelation seems true and good in it âelfe but shews not plainely that for which he brings â no nor hath so much as a plaine shew for it For âhat shew hath it of proof that he speaks of extraordinary prophesie because it comes from revelation except he takes it for granted that there is in the Church no revelation of the spirit for teaching buâ extraordinary or miraculous which how can I graâ or he assirme Of this more Argum. 8. M. Yates ARG. 7. FROM the fruition of spirituall gifts 1 Cor. 14 2. 6. hath a Psalme that is some admirable praise oâ God or doctrine that is some worthy point of instruction or a tongue that is can speak misteries with admiration or revelations of some secrets either for doctriââ or prediction lastly or interpretation whether of tonâuesâ doctrines or Scripture all these must needs bee had either by the ordinary païnes of the Church or by the extraordinary gift of the spirit you say by the one and â by the other and that I agree more with the scriptuââ then your selfe consider but the distinction â the gifts and their admirable matter A Psalme must needs consist of meeter which required art to compose ââ Secondly it could not for the matter of it but sound forth some worthy praise of God Do you think the corinthianâ did study the art of musick or likewise read some admirable divine books to find out sweete matter to make their songs of Alas brother give God the glory it was no doubt some sudden motion of the spirit that did inflame the hearts of beleevers with some worthy matter of praising God Doctrine that is laid downe by our ordinary paines is that we usualy give vnto Doctors which after long study and reading the Scriptures is drawne unto some profitable heads pithily proved and contrary errours refuted by it I thinke in Corinth there were none of these Doctors and yet I doubt not but they were as excellent for such Doctors as delivered these Doctrines had them after â more easie manner even the immediate worke of the spirit I hope with out any further dispute you will yeeld âhat the having of a strange tongue was extraordinary aââikewise the revelation and interpretation I. Rob. ANSW NOt to meddle with his description of a Psalm Doctrine
called to minister And that M. Yates may haue for the calâng of our prophets whereon to insist thus we praâse After the exercise of the publick ministery ended â Rulers in the Church do publickly exhort and reâire that such of their own or other Church as haue gift to speak to the edification of the hearers should ââ the same and this according to that which is writââ Act. 13. 14. c. where Paul and Barnabas coming into the Sinagogue the Rulers after the work of the ââdinary 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. âRom the true causes of prophesy in the new testament â which are two either immediate revelation or imposition âands the first is Act. 2. 17. 10. 44. the second Act â7 19. 6. A third cause of publick prophecy connot be ân therefore ordinary prophecy in publick out of office being âher by immediat revelation or imposition of handes is ââwfull You may say the contrary But it will be without âarrant of the word ANSWER ââ this Arg. are sundry errors Logicall and Theoâogicall And first why doth he not make Christs a thing upon the Apostles Iohn 20. and the descending and sitting of the cloven âiery tonguâ vpon them Act. 1. causes of prophesy as well as imposition of hands Secondly imposition of hands is ââ 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 âthers 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 revâlation 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 reueâtion all prophesy extraordinary by immediat reueâtion 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 âfice 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 âce must be but one kinde of spirituall gifts and be distinâished from the other two The first then are meerly gifts â second gifts and offices together the third rather the âect of a gift then the gift it selfe and therefore the Holy âost knowing how to speake aptly giues more to the effect âen the cause the worke then the worker for in truth miâulous workes exceede all the vertue that possibly can be âagined to be in a mere creature and therefore it is only a âââe beliefe or faith whereby man is rather a patient ân an agent in the worke These 3. generall heads are deâed againe or rather exemplified by many perticulars first âse 8. 9. 10. all lay downe a kinde of spirituall gifts first a ârd of wisdom 2. a word of knowledge 3. of miraculous ââth 4. of healing 5. operations of great workes 6. proââying 7. descerning of spirits 8. of tongues 9. of interâtation That some of these gifts are extraordinary no wise ân will deny yet that I may proue them all extraordinary âsider 3 things First the cause secondly the effect thirdly â subject The cause without all doubt is the spirit yet queân 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 âse and I haue no reason to say that prophesy should be âre by my paines and industery then strange tongues or any âer gift for then I should magnifie the Holy Ghost in one â more then an other That which is giuen by the sole opââion of the spirit is more then that which is come by through âânary paines I blesse God âor his ordinary providence âere my hand goes with the Lord in my ordinary affayres ât wherein I finde the Lord doe for me where I had no hand âre 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 soâdiers vertue and valour weapons and munition c But sâring 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 pâphet 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 mânings therefore the spirit must not onely giue a gift but aâbility and power âo 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 âant of words Now here I learn that the spirit of God did âtraordinarily supply this want by giuing unto men excellent âterance of heauenly things The first two gifts are wisdome â knowledge wisdom is a holy understanding of heauenly thââith aprudent application of them to their seuerall vses Knowledge or science is an insight into divers heauenly truthâât wanting
that prudent application these two gifts with a âuitfull vtterance of them could be no ordinary gifts studied ât by their own pains but such as the H. Ghost doth immeâiately inspire into them I shovld âe very glad to heare that âur Congregations were full of these wise and understanding âen then I doubt not but you would the sooner recall your âlâes The three next gifts of faith healing and great âorkes are undoubtedly extraordinary and were never to bee ââtained by any study of ours For the foure last I doubt not âât you will grant three of them extraordinary Discerning of ââirits was not by ordinary meanes but extraordinary as you âay see in Ananias and Saphira Simon Magus and others âhich were seene by an extraordinary Spirit For strange ângues I hope you will not stand in granting it if you consiââr but the first originall of them Act. 2. and for interpretaââon of these tongues that was as difficult as the other why âould you now stick at prophesy which I will plainely shew âas more difficult then both the rest For how should either ââ or I come to be able to prophesy except there were somââilfull in the originall tongues as likewise the helps of comâentaries and interpretations You see God appointed these â meanes to helpe us to prophesie and where they are wanâng it is simply impossible for any man to become an ordinary ârophet Indeed the H. Ghost can supply the want of both âese therefore will you ââll you it must be granted that âis prophesy was extraordinarie For take away the ordinary âeanes of prophesie and then the thing it selfe will cease now ââ may plainly understand that the Primitiue Church had ât these means of prophesie that you see wee haue they had ât the originall tongues translated and therefore God gaue âen 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 râplâmshed 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 âe magnified then in any whatsoever the immediate and miraculouâ worke of the same spirit wherein âe useth it not For example in ââââng 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. â3 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. âea even of the very heathen authors whose sayings they somtime quote in their propheââes or sermons Act. 17. 28. 1 Cor 15. 33. Tâ 1. â2 2. ââm 4. 13. the like industry or care not being required for the âift 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 ânderstanding of heavenly things with a prudent appliâation of them to their severall vses and knowledge ãâ¦ã âsight into divers heavenly things yet wanting that pruââent applycation with the fruitfull utterance of them âut that these could be no ordinary gifts studyed out by âeir owne paines but such ââ the Holy Ghost did immediately conspire into them he barely affirmeth and thinke singularly but am sure vntruly I marveiled âhat he would say to these two gifts of wisdom and knowledge to proue that they could not be ordânary and did expect some speciall reasons for his â singular interpretation but behold a bare bone ââffirmation brought by him with out marrow flesâ skin or coulour of proofe Wherein he is also tââ more blame-worthy considering that be cannot bâ ignorant how the most iudicious both at home anâ abroad doe vnderstand thâse two gifts as meant â the two speaciall qualifications of the Pastor anâ Teachers ordinary gifts of ordinary offices of whiâministeries amongst the râst ordained by Christ tââone 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 furnishiââ 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 doubâed 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 propouââd which is an ordinary gift of the spirit Where he makes no doubt but we will grant that âhree of the four last were extraordinary he but threaps âindnesse vpon us as we use to say That Peters gifââf discerning was extraordinary in the cause of Annaâias 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 âotoriously bewray himselfe to be in the gall of bitâernesse to the discerning of any ordinary Christian The gift of discerning both of doctrine and manners âs 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 someâimes extraordinarily as then upon some in some âases sometimes ordinarily as both then and
conceived that a second oâ third especially seeming provided to speake by seating themselues in the same place with him migââ have something revealed further or otherwise theâ he had Which Revelation the Apostle doth not oppoââ 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. Pâil 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 ârophets either had immediate calling from God or mediate âom men or else they took it up themselves the two first weââant lawfull callings but this intollerable Numb 11. 28. the servant of Moses sayâs Forbid Eldad and Medad to prââesie his reason was because he thought they had no calling âhich had bin true if they had taken it up without immediate ââpiration But Moses knowing that it was from God wishâ that the like gift might be upon all Gods people so that âose were true Prophets for the instant by an immediate call âm God and the text sayes They added no further âââwing âat as the gift ceased so did they I. Rob. ASWER âT is true that spirituall men are called Prophets â or rather Prophets Spirituall men what is it theââ that makes a spirituall man but the gift of the ââirit and what a prophet ordinary or extraordinaââ but the gift of prophesie ordinary or extraordiââry Whereupon it followeth undeniable that so âany with us or elsewhere as haue the ordinary gift â ability to prophesie are Prophets though out of ââfice In this Argument he hath made a snare wherwith himselfe iâ taken unavoidably Secondly ââ affirme that our Prophets haue a calling which haâe 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 bâfore bestowed upon them by the Lord through the labour and industry Of Eldads and Medads prâphesying 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 Haâing then gifts differing according to the grace that is ââven to us whether prophesie let us prophesie according â the proportion of faith or a ministery let us waite on ââ 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 Chââturnes himself to their Prophets and spirituall men sheâing 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 callââ aboue others and to imagine the contrary is to run wide of tâ current of the whole Scripture to set men in publick place wiâout 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 ârophesie but by officing them And for Pauls turâing his speach to the Prophets ver 37. it shewes inâeed that they were aboue the rest after a sort and so âhey are with us rightly preferred before others which want that endowment of the spirit by which âhey 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 âesire the Reader to obserue with mee these two âhinges first that I doe not affirme in my book âhat al the there alledged Scriptures are meant of orâinary but prophesie that the same is proued by them Neither will he I persume deny but that many âhinges are sufficiently proued from a scripture by âecessary consiquence and iust proportion besides the particular properly intended in it 2. That M. âates 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 ordânary 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. 2âand 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 âo 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 â4 c. Where he also in a tedious manner as his âânner is he proueth the gift of prophesying giân to the 70. Elders to haue been extraordinary âhich as I deny not so neither needed he to haue âoved But this I affirme that hence is proued the âwfullnesse of ordinary prophesying out of office â men inabled thereunto And first as Moyses wiâed that all the Lords people were Prophets the Lord âving his spirit unto them so the minister may and âght to wish that the Lord would so blesse the orâânary endeauours of his people now by his spirit as âat they all might be Prophets that is able for gifts â speak to edification The minister which desireth ât this enuieth for his owne and the Clergies sake âhich Moses would not that Ioshua should doe for âs Secondly Moses makes it all one to bee a ârophet and to have the Lord putting his spirit vpââ a man Now if the Lord so giving his spirit unââ a
that to preach the Gospel is nothing else ât to carry or bring glad tydings of Christ before âomised then come into the world It is also my âpliciây to thinke since by the tydings which this âman brought many of the Samaritans beleeued on ââist in a measure ver. 39 and that without preaching â word of God none can beleeve Rom. 10. 14. 17. that ârefore she preached unto the Samaritans the same ârd of God in a measure also and that as truely âectually as euer M. Yates did to his parishionners âugh she went not up into a pulpit as he doth And ât 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 âessias or Christ promised to and of Abraham ââing 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 âions or corne feilds white unto the Haruest ver. 35. âd 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 tââaine point of âaith then in controuersie both in âdea and Samaria and Galilââ and the countries the unto adâoyning which was that Jesus was the Châââ I suppose M. ââtes hath not suffuciently thought these things and do hope that in godly modesây â will suffer himselfe to be better informed And for coââradictâoâ 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 ây âââ 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 ârusalem 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 âere in office there were seventy disciples which Christ âefore his death had made laborers in his haruest therâre these might preach or any other that had an extraordiâary gift of prophesie the one by vertue of his office gift âgether the other by commission from the Holy Ghost to âxercise that gift which they had receaued in the day of ââticost or any other But sayes your authur compare this âace with Acts 11. 19. 20. 21. and the truth will fulâ appeare I answer ââ will fully appeare against yov for âhrist charged both his Apostles and likewise the 70. âisciples that they should preach to none but the Jewes ând therefore it is sufficient that they had so many preaâers in office already by the commission of Christ to goââorow all those places neither wâlâ I dâny that âere might be others whom the Holy Ghost immediately âised up to manifest the excellent gifts that were to be âwred 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 dispersioâwhich went about âeaching the word to be of the 70 disciples Luk. 10. âd others the like furnished with an âxârâordinary gift â prophesie but seemes to allow them for no officers â the beginning of his answer when he thus speaâeth Besides the Apostles which were in office there were â0 Disciples c. yet afterwards in these words and âârefore it is sufficient that they had so many preachers â office already by the commission of Christ to go thorow all thesâ places c âe besââ wâs some office or othâ upon them Secondry âe misseth in two Scripture which in his answere âe pointeth at the former âAct 2 where he gathereth that others besides the twelve receâued the gift of prophesie extraordinaâ at the day of pentâcost the âecând âif I mistake noâ is Math. 10. 5. 6. where he âaks the edict or prohâbâtâon of Christ âaid upon the Apostles and as hâ saâth upon the 70. Disciples of preaching to âny â Jeâs âârr 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 âfter which the were by the expresse wârds of their Commission â preach to all people beginning indeed at Ierusalem ââarrying 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 Aâtioch 3ly it is plaine by that which I haue foâmerly said that neither these 70 disciples no nor tââ2 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 ândâed with the spirit of prophesy For first there is no circumstance in the text âeading that way and to imagine extraordinary and miââculous things without good euidence is extraordinary ãâ¦ã and pâesumption 2. the onely ãâ¦ã giuen unto them aââ âll he Church which ãâ¦ã ey that were scatâeâed abâoââ aâd againe ââââ 1â âey which were scâttered abroââ ãâ¦ã th ãâ¦ã Cypruâ Cyrene c. nothing ãâ¦ã any ââââce of ministry 3. Their preaching heââ and ââeâe is ãâ¦ã noted to be by reason of their catering hither and ââ ther through persecution and not of any eâtââârdinary 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 Barâabas 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 ând 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