that prudent application these two gifts with a â—uitfull vtterance of them could be no ordinary gifts studied â—t by their own pains but such as the H. Ghost doth immeâ—iately inspire into them I shovld â—e very glad to heare that â—ur Congregations were full of these wise and understanding â—en then I doubt not but you would the sooner recall your â—lâ—es The three next gifts of faith healing and great â—orkes are undoubtedly extraordinary and were never to bee â—â—tained by any study of ours For the foure last I doubt not â—â—t you will grant three of them extraordinary Discerning of â—â—irits was not by ordinary meanes but extraordinary as you â—ay see in Ananias and Saphira Simon Magus and others â—hich were seene by an extraordinary Spirit For strange â—ngues I hope you will not stand in granting it if you consiâ—â—r but the first originall of them Act. 2. and for interpretaâ—â—on of these tongues that was as difficult as the other why â—ould you now stick at prophesy which I will plainely shew â—as more difficult then both the rest For how should either â—â— or I come to be able to prophesy except there were somâ—â—ilfull in the originall tongues as likewise the helps of comâ—entaries and interpretations You see God appointed these â— meanes to helpe us to prophesie and where they are wanâ—ng it is simply impossible for any man to become an ordinary â—rophet Indeed the H. Ghost can supply the want of both â—ese therefore will you â—â—ll you it must be granted that â—is prophesy was extraordinarie For take away the ordinary â—eanes of prophesie and then the thing it selfe will cease now â—â— may plainly understand that the Primitiue Church had â—t these means of prophesie that you see wee haue they had â—t the originall tongues translated and therefore God gaue â—en extraordinary gifts in speaking and interpreting them see then I entreate you how these two meanes beeing extraordinary inforce you to yeeld the other of the same nature Were iâ— possible for you to become a Prophet wanting the translation oâ— the new and old Testament as likewise all interpretation â— with which now through Gods blessing the whole world is râ—plâ—mshed I know you will answer and say no then Prophesie in the Prunitive Church was extraordinary because the Gentiles had not ordinary translations and interpretations of them ANSWER IF I should follow M. Yates in his course I should rather write one Sermon against another then bring an Answer to an Argument briefly then as I can omitting other things to that which concerns directly our present purpose His affirmation that the gifts mentioned 1 Cor. 12. are onely extraordinary I doâ— deny and answer his reasons as followeth And first that contrary to his unreasonable reason we both may ought to magnifie the H. Ghost more in one gift then another since the same Holy Ghost worketh more excellently and for our good in one gift then in another And secondly as a further truth and more contrary to his strange assertion that in some workes of the Spirit though not here expressed in which the Lord useth our industry and care he is infinitly more to â—e magnified then in any whatsoever the immediate and miraculouâ— worke of the same spirit wherein â—e useth it not For example in â—â—â—â—ng saith and repentance for the working of which by his spirit God useth our careful hearing and meditation of his word the Law and Gospell Thirdly compare wee even extraordinary gifts with extraordinary wee see that God used the industry and pains of the extraordiry Prophets for the reading and meditating in and of the Law Dan. 9. â—3 v. 2. and of the latter Prophets of the former Prophets writings As also of the Apostles in the reading knowledge and memory of them both Rom. 4. 10. 4. 3. c. â—ea even of the very heathen authors whose sayings they somtime quote in their propheâ—â—es or sermons Act. 17. 28. 1 Cor 15. 33. Tâ— 1. â—2 2. â—â—m 4. 13. the like industry or care not being required for the â—ift or use of strange tongues and yet did the Holy Ghost much more excellently utter it self in their Prophesies and sermons then in ther tongues aâ— M. Yates oft and truly assumeth Vpon verse 8 be rightly describeth wisdom a holy â—nderstanding of heavenly things with a prudent appliâ—ation of them to their severall vses and knowledge 〈…〉 â—sight into divers heavenly things yet wanting that pruâ—â—ent applycation with the fruitfull utterance of them â—ut that these could be no ordinary gifts studyed out by â—eir owne paines but such â—â— the Holy Ghost did immediately conspire into them he barely affirmeth and thinke singularly but am sure vntruly I marveiled â—hat he would say to these two gifts of wisdom and knowledge to proue that they could not be ordâ—nary and did expect some speciall reasons for his â— singular interpretation but behold a bare bone â—â—ffirmation brought by him with out marrow flesâ— skin or coulour of proofe Wherein he is also tâ—â— more blame-worthy considering that be cannot bâ— ignorant how the most iudicious both at home anâ— abroad doe vnderstand thâ—se two gifts as meant â— the two speaciall qualifications of the Pastor anâ— Teachers ordinary gifts of ordinary offices of whiâ—ministeries amongst the râ—st ordained by Christ tâ—â—one Lord of his Church the Apostle speaketh verâ— 5. as verse 4. of their gifts by that one spiriâ— Which ordinary gifts all lawfull pastors and Teachers ordinary offices then had and beside them many others not in office and by the graâ— of God some amongst vs and that by the help â— nature study and prayer and the blessing of Godâ— spirit therevpon Which blessing of God I wil nâ— deny to haue then been for degree extraordinaâ— upon mens weaker indevours for their furnishiâ—â— with these ordinary gifts which makes nothing against our purpose That the gife of faith is undoubteâ— extraordinary is said by him but Doctors haue doubâ—ed of it See for one Beza in his great Annotatiâ— upon the words both affirming and proueing the by faith is meant an assent vnto the doctrine propouâ—â—d which is an ordinary gift of the spirit Where he makes no doubt but we will grant that â—hree of the four last were extraordinary he but threaps â—indnesse vpon us as we use to say That Peters gifâ—â—f discerning was extraordinary in the cause of Annaâ—ias Act. 5. we confesse but not so in the case of Simon Magus Acts. 8. of whome he iudgeth by his wordes as of the tree by the fruit in which he did â—otoriously bewray himselfe to be in the gall of bitâ—ernesse to the discerning of any ordinary Christian The gift of discerning both of doctrine and manners â—s in a measure required of every Christian Phil. â— 9. 10. 1. Ioh. 4. 1. Heh. 5. 14. but is bestowed by the giver thereof upon some more liberally someâ—imes extraordinarily as then upon some in some â—ases sometimes ordinarily as both then and
called to minister And that M. Yates may haue for the calâ—ng of our prophets whereon to insist thus we praâ—se After the exercise of the publick ministery ended â— Rulers in the Church do publickly exhort and reâ—ire that such of their own or other Church as haue gift to speak to the edification of the hearers should â—â— the same and this according to that which is writâ—â— Act. 13. 14. c. where Paul and Barnabas coming into the Sinagogue the Rulers after the work of the â—â—dinary ministery was ended considering them not â— Apostles which they acknowledged not but oneâ— as men hauing gifts sent unto them that if they had aâ— word of exhortation to the People they should say M. Yates ARG. 3. â—Rom the true causes of prophesy in the new testament â— which are two either immediate revelation or imposition â—ands the first is Act. 2. 17. 10. 44. the second Act â—7 19. 6. A third cause of publick prophecy connot be â—n therefore ordinary prophecy in publick out of office being â—her by immediat revelation or imposition of handes is â—â—wfull You may say the contrary But it will be without â—arrant of the word ANSWER â—â— this Arg. are sundry errors Logicall and Theoâ—ogicall And first why doth he not make Christs a thing upon the Apostles Iohn 20. and the descending and sitting of the cloven â—iery tonguâ— vpon them Act. 1. causes of prophesy as well as imposition of hands Secondly imposition of hands is â—â— cause at all of prophesy to speake properly as M Yates should doe affecting the name of a Logitian It is no naturall cause for to imagine that men took the holy Ghost in their hands and reached it to â—thers were ridiculous neyther is it a morall cause â— in which there are propounded no Arguments aâ— motiues of perswasion It is indeed no more then signe denoting the person not a cause effecting tâ— thing Thirdly if it were a cause yet should it nâ— be made the member of a diuision opposed to revâ—lation but a cause or meanes subordinate unto it â— vnto the end since it serued to the conveing of tâ— spirit by which spirit all reuelation is and by reueâ—tion all prophesy extraordinary by immediat reueâ—tion ordinary by mediate both which they were â— the Church as is the latter now euen in men out â— office by meanes of their study and Gods blessâ— upon the same else could there neuer be lawfull â—fice Pastor or Teacher chosen in the Church to â— worlds end The gift of prophesy comes not by â— office But being found in persons before maâ— them capable of the office by due meanes ARG. 4. M. Yates FROM distinction of spirituall gifts 1. Cor. 1â— 4. â— verse gifts administrations and operations All these be referred to that general vers. 1. Gifts therefore in this â—ce must be but one kinde of spirituall gifts and be distinâ—ished from the other two The first then are meerly gifts â— second gifts and offices together the third rather the â—ect of a gift then the gift it selfe and therefore the Holy â—ost knowing how to speake aptly giues more to the effect â—en the cause the worke then the worker for in truth miâ—ulous workes exceede all the vertue that possibly can be â—agined to be in a mere creature and therefore it is only a â—â—â—e beliefe or faith whereby man is rather a patient â—n an agent in the worke These 3. generall heads are deâ—ed againe or rather exemplified by many perticulars first â—se 8. 9. 10. all lay downe a kinde of spirituall gifts first a â—rd of wisdom 2. a word of knowledge 3. of miraculous â—â—th 4. of healing 5. operations of great workes 6. proâ—â—ying 7. descerning of spirits 8. of tongues 9. of interâ—tation That some of these gifts are extraordinary no wise â—n will deny yet that I may proue them all extraordinary â—sider 3 things First the cause secondly the effect thirdly â— subject The cause without all doubt is the spirit yet queâ—n may be of the maner and measure For maner whether â— spirit alone or the spirit assisting our industry and pains I â— alone because all these effects depend equally vpon the same â—se and I haue no reason to say that prophesy should be â—re by my paines and industery then strange tongues or any â—er gift for then I should magnifie the Holy Ghost in one â— more then an other That which is giuen by the sole opâ—â—ion of the spirit is more then that which is come by through â—â—nary paines I blesse God â—or his ordinary providence â—ere my hand goes with the Lord in my ordinary affayres â—t wherein I finde the Lord doe for me where I had no hand â—re I ought to magnifie him much more so in these gifts if some were ordinary some extraordinary then the spirit shoâ— not haue equal praise in them all The orator prouing Câ— to deserue more prayse for his clemency towards Marcellus tâ— all his famous victories vseth the maner of the cause to shew â— In thy warrs O Emperour thou hadst Captains and soâ—diers vertue and valour weapons and munition c But sâ—ring Marcellus thou alone didst it to thee alone it belongs â— all the glory of it so if prophesy in this place aboue all the â— must come in for an ordinary gift then may I say O blesâ— spirit Prophesy is thy gift yet doe I acknowledge thy ordiâ— blessing upon my labours in this but as for strange tonguâ— and the rest I acknowledge they are thy meere gift with all paine and labor of mine therefore the greater praise I gâ— thee Were not this to deminish prophesy in regard of the â— which the H. Ghost prefers before them all and therefore â— shew as great power in that gift as in any other The manâ— then being all one in giuing the second question is whitâ— they were giuen in the same measure I answer No Roâ— 12. 6. and hereupon the Apostle commanded that one pâ—phet should be subject to an other and willingly yeeld place â— him that had the greater measure I leaue the cause â— come to the effects which learned men cannot distinguisâ— will shew you my judgment and follow it as you please To â— two first gifts is giuen a word by words wee expresse our mâ—nings therefore the spirit must not onely giue a gift but aâ—bility and power â—o vtter that gift for the greatest good of â— hearers Brother it is the part of a divine to study for â— and fit words and indeed when God hath giuen us learnâ— by exceeding great paines yet wee finde great imperfection â—ant of words Now here I learn that the spirit of God did â—traordinarily supply this want by giuing unto men excellent â—terance of heauenly things The first two gifts are wisdome â— knowledge wisdom is a holy understanding of heauenly thâ—â—ith aprudent application of them to their seuerall vses Knowledge or science is an insight into divers heauenly truthâ—â—t wanting
that to preach the Gospel is nothing else â—t to carry or bring glad tydings of Christ before â—omised then come into the world It is also my â—pliciâ—y to thinke since by the tydings which this â—man brought many of the Samaritans beleeued on â—â—ist in a measure ver. 39 and that without preaching â— word of God none can beleeve Rom. 10. 14. 17. that â—refore she preached unto the Samaritans the same â—rd of God in a measure also and that as truely â—ectually as euer M. Yates did to his parishionners â—ugh she went not up into a pulpit as he doth And â—t he may iudge aright of this matter let him call minde that those Samaritans receiued the bookes Moses as did the Iewes and as they looked for the â—essias or Christ promised to and of Abraham â—â—ing themselues for the children of the Patriarks â— true worshippers of God as they had been ver. â— 28. and being so prepared were easily made as â—ions or corne feilds white unto the Haruest ver. 35. â—d so this woman by declaring unto them that by which this Iesus the sonne of Mary proued himselâ— to be the Christ or Messias promised preached faiâ— unto them most properly and effectually euen tâ—â—aine point of â—aith then in controuersie both in â—dea and Samaria and Galilâ—â— and the countries the unto adâ—oyning which was that Jesus was the Châ—â—â— I suppose M. â—â—tes hath not suffuciently thought these things and do hope that in godly modesâ—y â— will suffer himselfe to be better informed And for coâ—â—radictâ—oâ— between these 2. proposition A womaâ— may not teach in the Church and A womâ— may teach out of the Church or where no Church as it was in Samaria it must be by other Logiâ— then I haue learned But he will then demand as â— doth how this Womans preaching can serue â—y â—â—â— I answer uery well by good consiquence of reasâ— thus If a woman may lawfully teach out of â— Church to the begetting of faith as this women dâ— but not in the Church because she is a woman â— sex then a man against whom that reason of restrâ— of Sex lieth not may lawfully teach both without within the Church Of which consiquence mâ— hereafter Another Scripture is Act. 8. 1. 4. with cha. 11. â— 20 21. where it is recorded how all the Church at â—rusalem was scattered abroad except the Apostles â— that they which were scattered abroad went euery wâ— preaching the word c. M. Yates answereth that besides the Apostles which â—ere in office there were seventy disciples which Christ â—efore his death had made laborers in his haruest therâ—re these might preach or any other that had an extraordiâ—ary gift of prophesie the one by vertue of his office gift â—gether the other by commission from the Holy Ghost to â—xercise that gift which they had receaued in the day of â—â—ticost or any other But sayes your authur compare this â—ace with Acts 11. 19. 20. 21. and the truth will fulâ— appeare I answer â—â— will fully appeare against yov for â—hrist charged both his Apostles and likewise the 70. â—isciples that they should preach to none but the Jewes â—nd therefore it is sufficient that they had so many preaâ—ers in office already by the commission of Christ to goâ—â—orow all those places neither wâ—lâ— I dâ—ny that â—ere might be others whom the Holy Ghost immediately â—ised up to manifest the excellent gifts that were to be â—wred downe upon the Church in the primatiue times His answer is uery darke and ambiguous but in which are contained sundry errors evident enough â— He makes those of the dispersioâ—which went about â—eaching the word to be of the 70 disciples Luk. 10. â—d others the like furnished with an â—xâ—râ—ordinary gift â— prophesie but seemes to allow them for no officers â— the beginning of his answer when he thus speaâ—eth Besides the Apostles which were in office there were â—0 Disciples c. yet afterwards in these words and â—â—refore it is sufficient that they had so many preachers â— office already by the commission of Christ to go thorow all thesâ— places c â—e besâ—â— wâ—s some office or othâ— upon them Secondry â—e misseth in two Scripture which in his answere â—e pointeth at the former â—Act 2 where he gathereth that others besides the twelve receâ—ued the gift of prophesie extraordinaâ— at the day of pentâ—cost the â—ecâ—nd â—if I mistake noâ— is Math. 10. 5. 6. where he â—aks the edict or prohâ—bâ—tâ—on of Christ â—aid upon the Apostles and as hâ— saâ—th upon the 70. Disciples of preaching to â—ny â— Jeâ—s â—â—rr aboue the reach thereof euen unto this tiâ— of the dispertion whereas it reached only to the deaâ— of Christ when the wall of partition between Ieâ— and Gentiles was broken downe â—fter which the were by the expresse wâ—rds of their Commission â— preach to all people beginning indeed at Ierusalem â—â—arrying there till they were indued with power from â— high and so proceeding to all nations Luk. 24. 47. 4â— as it is also recorded Act. 11. 20. that some of the dispersion preached the Lord Iesus to the Grecians â— Aâ—tioch 3ly it is plaine by that which I haue foâ—merly said that neither these 70 disciples no nor tâ—â—2 were by Christ possessed of any office before hâ— death no nor yet furnished with any extraordinaâ— gifts of prophesie the Euangelist who knew weâ— and is worthy to be beleeued bearing also witnesâ— with mee that the Holy Ghost was not yet giuen becaâ— that Iesus was not yet glorified John 7. 39. Lastly it is altogether unreasonable to imagine the they who were scatered and preached abroad being the body of the Church at Ierusalem excepting the Apostles were all officers and little more reasonable to thinke that they were all extraordinarily â—ndâ—ed with the spirit of prophesy For first there is no circumstance in the text â—eading that way and to imagine extraordinary and miâ—â—culous things without good euidence is extraordinary 〈…〉 and pâ—esumption 2. the onely 〈…〉 giuen unto them aâ—â— â—ll he Church which 〈…〉 ey that were scatâ—eâ—ed abâ—oâ—â— aâ—d againe â—â—â—â— 1â— â—ey which were scâ—ttered abroâ—◠〈…〉 th 〈…〉 Cypruâ— Cyrene c. nothing 〈…〉 any â—â—â—â—ce of ministry 3. Their preaching heâ—â— and â—â—eâ—e is 〈…〉 noted to be by reason of their catering hither and â—â— ther through persecution and not of any eâ—tâ—â—â—rdinary gift and dispensation committed unto theâ— Fourthly if they had been extraordinary Prophetâ— immediately and extraordinarily inspired there had been no need of so speedy sending of Barâ—abas from Ierusalem to Antioch with supply though he were a man full of the Holy Ghost for so were such Prophets as well as he Ephe. 2. 20. 3. 5. I conclude therefore as before that these mens preaching was by a gift â—nd liberty common unto them and us The next Scripture is 1. Pet. 4 10. 11. As euery man hath receiued the gift so minister the same one to another as