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
science is an insight into divers heavenly truths yet wāting that prudent application these two gifts with a fruitful uttrance of them could be no ordinary gifts studied out by their own pains but such as the H. Ghost did immediately inspire into them I should be very glad to heare that your Congregations were full of these wise and understanding men then I doubt not but you would the sooner recall your selues The three next gifts of faith healing and great workes are undoubtedly extraordinary and were never to bee obtained by any study of ours For the foure last I doubt not but you will grant three of them extraordinary Discerning of spirits was not by ordinary means but extraordinary as you may see in Ananias and Saphira Simon Magus and others which were seene by an extraordinary Spirit For strange tongues I hope you will not stand in granting it if you consider but the first originall of them Act. 2.2 ◠and for interpretation of these tongues that was as difficult as the other why should you now stick at prophesy which I will plainely shew was more difficult then both the rest For how should either you or I come to be able to prophesy except there were some skilfull in the originall tongues as likewise the helpes of commentaries and interpretations You see God appointed these as means to helpe us to prophesy and where they are wanting it is simply impossible for any man to become an ordinary Prophet Indeed the H. Ghost can supply the want of both these therefore will you nill you it must be granted that this prophesy was extraordinary For take way the ordinary means of prophesy and then the thing it selfe will cease Now you may plainly understād that the Primitiue Chur. had not these means of prophesy that you see we haue they had not the originall tongues translated and therefore God gaue men extraordinary gifts in speaking and interpreting them see then I entreat you how these two means being extraordinary inforce you to yeeld the other of the same nature Were it possible for you to become a Prophet wanting the translation of the new and old Testament as likewise all interpretations with which now through Gods blessing the whole world is replenished I know you will answer and say no then say Prophesy in the Primitiue Church was extraordinary because the Gentiles had not ordinary translations and interpretations of them ANSWER IF I should follow M. Yates in his course I should rather write one Sermon against an other then bring an Answer to an Argument Briefly then as I can omitting other things to that which concerns directly our present purpose His affirmation that the gifts mentioned 1. Cor. 12. are onely extraordinary I doe deny and answer his reasons as followeth And first that contrary to his unreasonable reason we both may ought to magnify the H. Ghost more in one gift then another since the same H. Ghost worketh more excellently and for our good in one gift then in another And secondly as a further truth and more contrary to his strange assertion that in some works of the Spirit though not here expressed in which the Lord useth our industry care he is infinitly more to be magnified then in any whatsoever the immediate and miraculous work of the same spirit wherein he useth it not For example in saving faith and repentance for the working of which by his spirit God useth our careful hearing and meditation of his word the Law and Gospell Thirdly compare we even extraordinary gifts with extraordinary we see that God used the industry and paines of the extraordinary Prophets for the reading and meditating in and of the a Dan. 9.13 Law and of the latter Prophets of the former Prophets b v. 2. writings As also of the Apostles in the c Rom. 4.10 4.3 c. reading knowledg and memory of them both yea even of the very heathen authors whose sayings they sometime quote in their prophesies or d Act. 17.28 1. Cor. 15.33 Tit. 1.12 2. Tim. 4.13 sermons the like industry or care not being required for the gift or use of strange tongues and yet did the Holy Ghost much more excellently utter it selfe in their Prophesies and sermons then in ther tongues as M. Yates oft and truly affirmeth Vpon verse 8. he rightly describeth wisdome a holy vnderstanding of heauenly things with a prudent application of them to their severall vses and knowledge an insight into divers heavenly things yet wanting that prudent application with the fruitfull utterance of them but that these could be no ordinary gifts studyed out by their own payns but such as the Holy Ghost did immediately inspyre into them he barely affirmeth and I thinke singularly but am sure vntruly I maruailed what he would say to these two gifts of wisdom knowledge to proue that they could not be ordinary and did expect some speciall reasons for his so fingular interpretation but behould a bare bone of affirmation brought by him without marrow flesh skin or colour of proofe VVherein he is also the more blame-worthy considering that he cannot be ignorant how the most iudicious both at home and abroad doe vnderstand these two gifts as meant of the two speciall qualifications of the Pastor and Teacher ordinary gifts of ordinary offices of which ministerius amongst the rest ordayned by Christ the one Lord of his Church the Apostle speaketh verse 5. as verse 4. of their gifts by that one spirit VVhich ordinary gifts all lawfull Pastors and Teachers ordinary offices then had and besides them many others not in office and by the grace of God some amongst vs and that by the help of nature study and prayer and the blessing of Gods spirit therevpon VVhich blessing of God I will not deny to haue then been for degree extraordinary vpon mens weaker indeuoures for their furnishing with these ordinary gifts which makes nothing against our purpose That the gift of faith is undoubtedly extraordinary is sayd by him but Doctors haue doubted of it See for one Beza in his great Annotations vpō the words both affirming and proueing that by faith is meant an assent vnto the doctrine propounded which is an ordinary gift of the spirit VVhere he makes no doubt but wee will grant that three of the foure last were extraordinary he but threaps kindnesse upon us as we use to say That Peters gift of discerning was extraordinary in the case of Ananias Act 〈…〉 we confesse but not so in the case of Simon Magus Acts. 8. of whom he iudgeth by his words as of the tree by the fruit in which he did notoriously bewray himselfe to be in the gall of bitternesse to the discerning of any ordinary Christian The gift of discerning both of doctrine and manners is in a measure required of every Christian Phil. 1.9.10 1. Ioh. 4.1 Heb. 5.14 but is bestowed by the giver thereof upon some more liberally sometimes extraordinarily as
is more excellent then tongues because more profitable hee makes us to stammer thus though it be not more excellent yet it is more profitable it being most plaine that the Apostle prefers prophesy before tongues because it tends more to edification of the Church according to vvhich respect alone vve are to measure the excellency of Church ordinances and so to frame the obiect of our desire unto them But vvhat speake I of more excellent and more to edification since the strange tongues as there used vvithout an interpreter were so far from being comparable to ordinary prophesie for any good end or use as they were on the contrary most vaine and ridiculous as appeares v. 11.22.23 That then which hee brings for the commendation of tongues from Actes 2. is nothing for tongues as used in Corinth The former were as of simple necessity in themselues unto the Apostles for the spreading of the Gospell unto all nations so then and there profitably vsed but in Corinth ambitiously and pr-ofanely abused which M. Ya should haue observed but hath not in his comparison Lastly I add as a iust answer to whatsoeuer he hath obiected That tongues confidered in themselues how rightly soeuer vsed are not comparable for vse and so for excellency vnto ordinary prophesying or preaching considered in it self seing that by it as well as by extraordinary saving fayth is wrought Rom. 10. which none can say of strange Tongues in themselues without a strange Tongue both from truth and sence no nor of any other spirituall gift And as it doth not appear by the Apostles preferring of prophesy before tongues that therefore the prophesy was extraordinary so it appeares unto mee by the Corinthians preferring of tongues before it that it was but ordinary therefore disregarded by them in comparison of the extraordinary and miraculous gift of tongues whereas had it also been extraordinary immediate and miraculous most like it would haue carried with it the like with the other or greater regard in their eyes M. Yates ARGVM 6. FROM exemplification vers 6. if I come unto you c. I hope you will grant that the Apostle Paul had all those spirituall gifts and therefore speaking of such prophesy as he had himselfe hee must needs speak of extraordinary likewise he had the knowledge of tongues and yet prefers prophesy before all his languages though hee spake more then they all Now the example in his own person must needs set forth the generall and therefore if in the generall hee should speak of ordinary prophecying in the particular of extraordinary it would prove idle for an example is of the same kind with the generall Againe in bringing four particulars he puts revelation first as the cause of all the rest which shewes plainely he speaks of such prophesy as came by revelation for revelation brings a man to knowledge and knowledge teacheth wholesome doctrine and prophesy serveth to utter it I. Rob. ANSVVER I doe plainely deny the ground upon which he builds the whole weight of his Argument which is that the example and the thing exemplified must be of the same kind How oft doth Christ exemplify the sufferings of his disciples by his own sufferings and the sending of his Apostles by his fathers sending of him were they therfore of the same kind their sufferings meritorious and their sending mediatorious because his was such But amongst other evidences against him wherewith all writings divine and humane are stored see one fitly paring with this in hand The Apostle prouoking the Galathians c. 1 6 unto iust detestation of such as preached another Gospell amongst them takes an example from his own preaching vers 8. But though wee or an Angell from heaven preach another Gospell unto you then that which wee haue preached unto you let him be accursed As if he should say I haue preached unto you formerly iustification by faith without the works of the Law of Moses they now preach unto you iustification by the works of the law ioyned with Christ c. He exemplifieth their preaching by his were they therfore of one kind both Apostolical because Pauls was such It is sufficient for an example if it agree with the thing which it is brought to exemplifie in that for which it is brought And so the cōming of Christ to iudgement is by the Apostle exemplified by the comming of a thiefe in the night 1. Thess 5.2 Are therfore their commings of the same kind or is it not sufficient that being most contrary in their kinds they do yet agree in the adiunct of suddenesse So is it sufficient if Pauls extraordinary Prophesying and the Corinthians ordinary agree in the adiunct or effect of profitablenesse or edification which thing alone the Apostle in his exemplification hath respect unto His observation about Revelation seems true and good in it selfe but shewes not plainely that for which he brings it no nor hath so much as a plaine shew for it For what shew hath it of profe that he speaks of extraordinary prophesie because it comes from revelation except he takes it for granted that there is in the Church no revelation of the spirit for teaching but extraordinary or miraculous which how can I grant or hee affirme Of this more Argum. 8. M. Yates ARG. 7. FROM the fruition of spirituall gifts 1. Cor. 14.26 hath a Psalm that is some admirable praise of God or doctrine that is some worthy point of instruction or a tongue that is can speak misteries with admiration or revelation of some secrets either for doctrine or prediction lastly or interpretation whether of tongues doctrines or Scripture all these must needs bee had either by the ordinary pains of the Church or by the extraordinary gift of the spirit you say by the one and I by the other and that I agree more with the Scripture then your selfe consider but the distinction of the gifts and their admirable matter A Psalm must needs consist of meeter which required art to compose it Secondly it could not for the matter of it but sound forth some worthy praise of God Do you thinke the Corinthians did study the art of musick or likewise read some admirable divine bookes to finde out sweet matter to make their songs of Alas brother giue God the glory it was no doubt some sudden motion of the Spirit that did inflame the hearts of beleevers with some worthy matter of praising God Doctrine that is layd down by our ordinary pains is that which we usually giue unto Doctors which after long study and reading the Scriptures is drawen to some profitable heads pithily proved and contrary errours refuted by it I think in Corinth there were none of these Doctours and yet I doubt not but they were as excellent for such Doctors as delivered these doctrines had them after a more easie manner even the immediate worke of the spirit I hope with out any further dispute you will yeeld that the having of
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
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
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