ARG. 1. Mr. I. Yates.

FROM the Commiſſion of Chriſt Ioh. 20, v. 21, 22, 23 all Propheſie in publick is to remit, & retain ſins: & Chr. grants this power to none but ſuch as he ſends. v. 21. & ordains thereunto v. 22. But men out of office are neither ſent nor ordayned thereunto, therefore in publick ought not to meddle with the power of the keyes. I know the exception will bee this, that many out of office haue propheſied, the Scripture approving it. I anſwer, An ordinary rule is never infringed by an extraordinary example, but ever by an ordinary. To marry my ſiſter is inceſt; yet in Cain it was no inceſt, becauſe the example was extraordinary. I may not ſteale, and yet it was lawfull for the Iewes to rob the Egiptians, becauſe that was Gods extraordinary permiſſion. Extraordinary examples, as they make no rules; ſo they breake none: but ordinary examples muſt ever follow the rule: and if they doe not, they breake it. Chriſt therefore laying down a perpetuall rule of binding and looſing to all ſuch as are ſent and ordained either by himſelfe immediatly, or by ſuch as he ſhall poynt thereunto, it muſt neceſſarily follow, that any ordinary example will breake this rule if it bee not framed accordingly: therefore I conſtantly affirme, that no ordinary propheſie ought to be out of office. As for extraordinary, that cannot oppoſe this rule, becauſe it is of another nature, and therefore is not to be limited within the compaſſe of an ordinary rule. Secondly, I anſwer, That all the propheſies out of office, were by the ſecret motion of the ſpirit, which was warrant for all ſuch as had no calling by office thereunto.

ANSW. I. Robinſon.

THat all propheſie in publicke (and in private alſo) is for the remitting and retaining of ſinnes, I acknowledge: but that Chriſt grants this power to none but to ſuch as he ſends and ordaines by the Commiſſion given Iohn. 20.21, &c. I plainly deny, and require his proofe. He ſhould then grant it to none but to Apoſtles; for the commiſſion there given, is peculiar to ſuch, conveyed to them immediatly from Chriſt, confirmed, by the miraculous inbreathing of the H. Ghoſt, & by them to be exerciſed & diſpenſed principally towards unbeleevers; of all which nothing is common to ordinary officers. As Chriſt then giues power of binding & looſing ſins to the Apoſtles there, ſo elſe where, to ordinary P • ſtors. Epheſ. 4.8. Elſe where to the whole Church gathered together in one, Math. 15.17.18. 1. Cor. 5. 2. Cor. 6.6, 7, 8, 9, 10. And laſtly in other places to every faithfull brother confeſſing Ieſus Chriſt, Matth. 16.18.19. &c. & cap. 18.15. Luk. 17.3. And ſince the power of binding and looſing ſinnes is onely by way of manifeſtation, and declaration of the word of God, the law, and the Goſpell look unto whom the word of God is given, unto him the power of binding and looſing ſinnes is given, though to be uſed by divers ſtates of perſons, after a diverſe order: vvhich order doth in no ſort aboliſh the being of the thing, but onely preſerues it from confuſion.

And where he takes it for granted th •• that the examples for propheſying out of office in the Scriptures, were extraordinary, as Cains marrying of his Siſter, and the Iewes (the Iſraelites he ſhould ſay) ſtealing from the Egiptians his compariſons are without compaſſe, & his affirmation without trueth. Theſe their practiſes were againſt the light of nature, and morall law (then vvritten in the tables of mens hearts, and afterwards written in the tables of ſtone) ſaue as there was an extraordinary diſpenſation by the Lord of the Law, and God of nature: But what like is there in this, that a man (out of office) having received a gift of God, whether extraordinary, or ordinary) by which he is inabled to propheſy, that is to ſpeak to edification, exhortation, and comfort of of the Church, ſhould ſo uſe the ſame good gift of God, in his time, and order? VVhat Eclipſe is here, of the light of nature, or violation of naturall honeſty? If M. Yates had remembred the law vvhich forbad men to plough with an oxe and aſſe together Deu. 22.10. hee would not thus haue yoked together things of ſo unlike kinde.

And for the ſecret motion of the ſpirit by vvhich in his ſecond anſwer he affirmeth that all propheſies out of office were, he ſpeaketh both that wch is true, & againſt himſelfe. For vvhat vvere theſe ſecret motions of the ſpirit, but the Prophets zeal for Gods glory, and mans good? vvhich alſo vvere ſufficient on their part, for the uſe of the gift vvhether ordinary, or extraordinary; whether in men in office or out, it was not material. So that, for the uſe evē of an extraordinary gift there vvas required (at leaſt at all times) no extraordinary motion of the ſpirit, but onely that vvhich vvas, and is ordinary to them, and us. God therefore, for his own glory, & the good of his people, giving the gift, vvhether extraordinarily or ordinarily unto a man; hee hath vvarrant ſufficient from his zeale to Gods glory, & mans ſalvation, to uſe the ſame gift in his time, place, and order. Of vvhich hereafter.

Mr. Yates. ARG. 2.

FROM the execution of a publick function in the Church. Prophecy ordinary is by preaching to bring the glad tydings of peace and good things to Gods people: and this the Apoſtle ſayes is not warrantable without ſending. Rom: 10.15. We muſt feed the flock becauſe we are ſet over it. Act. 20.20. to propheſy to Gods people is an honorable caling & none ought to take it upō him, but he that is called of God as was Aaron. Heb. 5.4. The place of Iudas is called a Charge. Act. 1.20. the Miniſters are the light of the world. Mat. 5.14. Starres in the right hand of Chriſt. Rev. 1.20. Iohn was a man ſent from God. Iohn. 1.6. Chriſt ſent his Apoſtles in the midſt of Wolues. Math. 10.16. I haue not ſent theſe Prophets, ſaith the Lord, and yet they ran. Ier. 23.2. as many as found not their Genealogy to be from Levi (from Aaron he ſhould ſay) were put from the Prieſthood. Neh: 7.64. All theſe places keep us to an ordinary rule, and for all ordinary prophecying there can be no exception from it, without an open breach thereof: as for all your places of prophecying out of office, they are all of them to bee underſtood of the extraordinary: which cannot bee tied to ordinary rules. For ſo we ſhould abridge God of his liberty: but we muſt beware of imitation, leſt we become licentious.

ANSWER.

HERE is a long harveſt for a ſmall croppe. All that can bee gathered hence either by reaping or gleaning is no more, then that no man may exerciſe a publick function, or office of miniſtery in the Church without a lawfull ſending or calling from the Lord, by the means vvhich he hath ſanctified. VVhich as it concerneth M. Yates well to conſider of eſpecially, reckoning (as hee profeſſedly doth) his Genealogy from the Pope of Rome: ſo doth it not impeach our Prophets at all, who haue a lawfull calling for the uſe of their gift, though not ſo ſolemne (neither need they) as they who are to exerciſe and fulfill a conſtant miniſtery, and charge. But for the word Sending, which he ſo much urgeth, it muſt be known, that, as all that teach lawfully whether in office or not, are ſent by Chriſt in reſpect of their perſonall gifts and graces: ſo ordinary officers are not ſent by thoſe who appoint them to miniſter as were the extraordinary Apoſtles ſent by Chriſt, who appoynted them. Sending importeth a paſſing of the ſent from the ſender to another, and ſo the Apoſtles were ſent by Chriſt to preach the goſpell to the Iewes and Gentiles: but ſo are not Paſtors ſent by the Church (which calleth them) vnto others, but by her appoynted to miniſter to her ſelfe. They vvho vvere in their time Apoſtles, vvere firſt called in their perſons by Chriſt to bee diſciples, that as Apoſtles afterwards they might be ſent to miniſter: they vvho are Paſtors, are ſent by Chriſt, firſt as members, or in their perſons and perſonal gifts, that as Paſtors they may 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 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 Dan. 9.13 Law: and of the latter Prophets of the former Prophets v. 2. writings: As alſo of the Apoſtles in the 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 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 then upon ſome in ſome caſes: ſometimes ordinarily, as both then and now on all ſuch as had, and haue more Chriſtian diſcretion then other men.

That interpretation of tongues was as difficult as ſtrange tongues immediatly inſpired, is not true. They who Acts 2. • . heard the Apoſtles ſpeake in their own tongue, and were able to ſpeake the Iewes language then in uſe, might interpret theſe ſtrange tongues unto the Iewes, without any extraord. gift: as M. Yates hearing a glorious Formaliſt ſpeak much Latin in his Sermon, can interpret that ſtrange tongue of his unto the people, without any extraordinary gift of interpretation: and ſo might it well be in the Church of Corinth with ſome, though the tongue were given extraordinarily.

Laſtly, it doth not ſhew plainly, that propheſie was more difficult then ſtrange tongues, though all were true which he ſpeakes of the difficulty thereof. For by all reaſon and experience a man then might, and now may, become an ordinary Prophet for ability by ordinary helpes; but ſo neither could, nor can hee ſpeake a ſtrange tongue, as there meant, but by extraordinary inſpiration. That ſimple neceſsity of Commentaries and Interpretations which he requireth for a mans becomming an ordinary Prophet, I dare not acknowledge: of great uſe they are, but not of ſimple neceſsity: that prerogatiue royall of ſimply neceſſary, I would challenge as peculiar to the holy Scriptures; which are able to make the man of God perfect, fully furniſhed to every good worke. 2. Tim. 3.16.17. But where he addes, that the Primitiue Church had not the originall tongues tranſlated, it is ſomething for his, yea and for the Popes purpoſe alſo, if it bee true, and that the Church, eſpecially ſome good ſpace, after her conſtitution, might be without the Scriptures in a knowne tongue. But how unadviſed, and unskilfull is he in ſo ſaying? how detracting from Gods gracious providence towards his Church: and how partiall on the Clergies part, and againſt the Commonalty of Gods inheritance? For the thing then. The old Teſtament was wholy tranſlated by the 70. Interpreters, at the inſtance of Ptolemy Philadelphus King of Egipt, Ioſeph Ant. l. 12. c. 2. Iren. l. 3. c. 24.25. into Greeke the mother tongue of the Corinthians; Corinth being in Achaia, and Achaia in Greece: in which the ſame tongue they had alſo every part of the new Teſtament then written, as the moſt was. VVhich language was alſo ſo univerſally known throughout the whole world, by reaſon partly of the Greeke Monarchy under Alexander, and partly of the Greeke learning at Athens, as that the Apoſtle could write his Epiſtle in Greek to the Romans, though in Europe, as underſtanding the tongue ſufficiently. Beſides, the Corinthians had had Pauls and other Apoſtolicall mens preachings, and conferences amongſt them a long time, which were uncomparably better then all the commentaries in the world. And for the Corinthians ability for this worke, it is but reaſon we reſpect this Apoſtles teſtimony of them, which is, that they were enriched in all utterance, and in all knowledge, 1. Cor. 1.4. In which two gifts as the ability for ordinary propheſie doth properly conſiſt, ſo to appropriate them unto extraordinary Prophets, conſidering the generality of the Apoſtles ſpeech, and drift, with other circumſtances elſe-where obſerved, were to fetter them in uniuſt bonds of reſtraint.

And having thus wiped off his colours of reaſon, that the Apoſtle, 1. Cor. 12. ſpeakes onely of extraordinary gifts, I will (by the grace of God) plainly ſhew the contrary, and that he ſpeakes of ordinary alſo.

And firſt, in teaching, v. 3. that no man can call Ieſus the Lord, but by the Holy Ghoſt, he poynts out a gift and grace of the ſpirit, ordinary and common to all Chriſtians.

Secondly, v. 5 he ſpeakes of diverſities, that is, of all the divers and ſeverall miniſteries ordinary and extraordinary in the Church under Chriſt the Lord, and v. 4. of the ſeverall gifts for the ſame; and ſo neceſſarily of the ordinary gifts for the ordinary miniſteries, then and now.

Thirdly, from v. 8. where mention is made of the word of wiſedom, and the word of knowledge, ordinary gifts of ordinary perſons, both in and out of office, now, and then.

Fourthly, v. 12. he compares the Church of Corinth to a body, having Chriſt the head, and each of them members for their parts: of whom one had this gift, another that, given of God, for their mutuall good, but by them abuſed otherwiſe: whereupon I conclude, except there were in Corinth no ordinary gifts in Paſtors, Teachers, or others of God given, and by them abuſed, that he ſpeakes not of extraordinary gifts onely.

Fifthly, v. 28. after Apostles, and Prophets, he mentioneth Teachers, which were ordinary officers, and therefore ſpeakes of ordinary gifts and teaching; as alſo Helpers and Governours, who what were they but Deacons and Elders? or take the words as they are, Helpes and Governments: then which, what is now, or vvas then more ordinary, both in reſpect of miniſtery and gift? VVhereupon I conclude vvith good aſſu • ance, that the Apoſtle 1. Cor. 12. treats of the gifts of the ſpirit, both extraordinary and ordinary

Mr. Yates. ARG. 5.

FRom compariſon of propheſie & ſtrange tongues which are laid together through all the 1. Cor. 14. Verſ. 1. propheſie is preferred before all other ſpirituall gifts, which cannot be ordinary: for no ordinary and common gift is to be preferred before all extraordinary and ſpirituall gifts. But you will ſay, though it be not more excellent, yet it is more profitable: I anſwer, it is both more excellent and more profitable: for the Apoſtle intends both, extolling it for the end, which ſhewes how good and excellent it is, as likewiſe for the uſe, making known the profit and benefit of it. That which is the beſt obiect of our deſire, muſt needs be the beſt: but of ſpirituall gifts, propheſie is the beſt obiect of our deſire, 1. Cor. 12.31. Deſire the beſt gifts, chap. 14.1. Covet ſpirituall gifts, but rather that yee may propheſie. Secondly, as it is the beſt to our ſelues, ſo is it the beſt to others, as may appeare by the whole chapter. Thirdly, all other gifts are given for the good of propheſie, and not propheſie for them. As it is the beſt gift, ſo it is the moſt profitable, as being eſpecially for edification, exhortation, and comfort. But it may be you will obiect; Is not an ordinary gift of propheſie better then the extraordinary gift of tongues, or at leaſt more profitable? I anſwer, No: for the tongues, Actes 2.3.4. were more profitable to the Church then ever was the ordinary gift of any man: but compare ordinary with ordinary, and extraordinary with extraordinary, and wee grant propheſie the priviledge.

I. Rob. ANSWER.

TO this Argument he himſelf giues a ſufficient anſwer in our name; onely he ſets it down ſomething lamely; where if it came in the full ſtrength, it would eaſily with ſtand the force of his Argument. For where hee ſhould ſay for us, if he ſpake out, that ordinary propheſy 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 a a ſtrange tongue was extraordinary, as likewiſe the revelation and interpretation.

I. Rob. ANSVV.

NOT to meddle with his deſcription of a Pſalme, Doctrine, &c. further then concernes our preſent occaſion: The firſt, a Pſalme was not ſo undoubtedly, as hee maketh it, ſome ſudden to wit, extraordinary motion of the ſpirit &c. The ſcriptures rather inſinuate the contrary, and that theſe Pſalmes and ſpirituall ſonges were alſo (beſides the Pſalmes of Dauid) and thoſe then made by extraordinary motion (which I will not deny) euen ordinary and conceaued by ordinary men and motions. Ephe. 5.18.19. Col. 3.16. Iam. 5.13. The ſcriptures are to be extended as largely, and to as common uſe, as may be, neither is any thing in thē to be accounted extraordinary, ſaue that which cannot poſſibly be ordinary, which theſe might bee. For the findeng out of ſweet mater they had admirable divine books to read, even the wonderfull divine ſcriptures; For muſicke, as without doubt many in that moſt rich and delicate City, were expert in it, ſo what reaſon he hath to require for the Church ſinging then in uſe, ſuch ſtudy, and art, I ſee not, except it be becauſe he dwels too neere a cathedral Church. Hee may ſee for the plaineneſſe of ſinging uſed in former times (and before the ſpouſe of Chriſt the Church, in all her ordinances was by Antichriſt ſtripped of her homely but comely attire, and tricked up with his whoriſh ornaments) that which Auſtin hath of this matter, Confeſſ. l. 10. c. 13.

For the ſecond which is doctrine, he but thinks there were no Doctors in Corinth. But he may well change his thoughts, if he both conſider how that Church abounded (in the body of it) even to exceſſe, in all knowledge & utterance, the Doctors two ſpeciall faculties, as alſo how this Apoſtle in this Epiſtle: c, 12. v. 28. affirmeth expreſly that God had ſet in the Church, amongſt other officers, Doctors, or Teachers. Beſides that it is enough for my purpoſe if there were any in Corinth, though not officer able by ordinary gift to deliliver doctrine; which (conſidering the fore-ſignified ſtate of that Church, both in reſpect of Pauls miniſtery amongſt them and teſtimony of them, being in that Citty, which was the chiefe of all Greece for governement, Greece alſo being the fountaine of learning, and eloquence) can not, I think, be reaſonably denyed.

To yeeld you without further diſpute that Revelation, & Interpretation were (viz. only) the immediate work of the ſpirit, were in us more courteſy then wiſdom. For Interprecation, I ſee not, but that either he himſelfe who ſpake the tongue by an extraordinary gift, or any other man that underſtood it, having ordinary ability to interpret the matter deliuered) both lawfully might, & in conſcience ought ſo to doe, except he would quench the ſpirit both in reſpect of the extraordinary gift of the tongue, & ordinary gift of interpretation: but that the Paſtor or Teacher might not doe this by his ordinary gift (which is yet a fort ſtrong enough to keep us from yeelding) were ſtrange to imagine. Beſides, let it be noted how the Apoſtle v. 13. exhorts to pray for, the gift of Interpretation: Now how a man might pray for an extraordinary and miraculous gift, which hee wholy wanted, without an extraordinary motion, or promiſe, and meerely upon the Apoſtles exhortation generall, I ſee not, but would learn of him that could teach me.

M. Yates. ARG. 8.

FROM preſent Revelation v. 30. In the verſe going before is laid down in what order they ſhall propheſie, even as it was before for ſtrange tongues: yet here is a further injunction and that is of ſilence, if any thing of more weight ſhal be revealed unto another: why ſhould the other keep ſilence if it were known before, that this man ſhould ſpeake after him? if it were ordinary propheſying, and ſuch as our pains, and ſtudy brought us unto, then were it fit that we ſhould haue our liberty to goe on and not be interrupted by an other: but the Apoſtle upon the Revelation to another even ſitting by enioyns ſilence to the preſent ſpeaker, which if his Revelation had been ſtudied before could not bee any motiue, or perſwaſion why hee ſhould yeeld to the other, that is now upon the ſudden to take his place: this were for one Prophet to diſgrace another: but the cleare ſence is to any man that will not wrangle, that becauſe it pleaſeth the ſpirit to inſpire one ſitting by with ſome more excellent matter, either in regard of the ſame ſubiect or ſome other, the Apoſtle enioyns ſilence.

I. Rob. ANSVV.

TO his queſtion why the former ſpeaker ſhould keep ſilence if it were knowne before that a 2d. ſhould ſpeak after him it is eaſily anſwered: that euen therefore he was to keep ſilence; that is, to take vp himſelfe in due time, as being to think in modeſty, that the conduits of the ſpirit of God did not run into his veſſell alone, but that others alſo might receaue of the fulnes of the ſame ſpirit to ſpeake ſomething further to the edification of the Church; eſpecially ſitting down in ſom appoynted place which it ſhould ſeeme verſ 30. and Act. 13.14. he that purpoſed to propheſie vſed to take: and which order I thinke the Iewes yet obſerue in their Synagogues. And where he ads, that if it were ordinary propheſie and ſuch as our ſtudy brought vs vnto, then were it fit we ſhould haue our liberty to go on and not to be interrupted by another, which he alſo accounts a diſgracing of the former; I would know of him whether it vvere not as fit, and much more, that the extraordinary Prophets immediatly inſpired by the Holy Ghoſt, and who could not erre, ſhould haue their liberty to go on uninterrupted? Is not this vvithout all compaſſe of reaſon, that the extraordinary Prophet immediatly inſpired, ſhould not haue as much liberty to goe on without being interrupted, as the ordinary, vvho might vvorthily deſerue to be interrupted for ſpeaking untruly or impertinently? although I do not thinke that the Apoſtle requires any interrupting of the former by the later (vvhich were rude) if not vvorſe) but onely a convenient ceſſion, or place-giving to a ſecond by the firſt ſpeaker, as hath been ſaid. Now the Exception of diſgrace to the former, by the latters ſpeaking, is well to be minded, that it may appeare how evill cuſtomes do infect the mindes of godly men, ſo as they think it a diſgrace that one ſhould giue place to another to ſpeake after him further, or otherwiſe then he hath done. But it vvas not ſo from the beginning: but ſince they, vvho under Chriſt ſhould bee ſervants of the Church, haue been her maſters, and haue exerciſed this magiſteriall teaching now in uſe, vvhere ordinarily one alone in a Church (divers others in divers places better able then he, ſitting at his feet continually to learne) muſt be heard all his life long; thinking it a diſgrace to haue another ſpeake any thing further then he hath done: vvhich vvas the very diſeaſe in the Church of Corinth: wherein he that ſpake firſt vvould take up all the time himſelfe; vvhereas he ſhould in modeſty haue conceived, that a ſecond or third (eſpecially ſeeming provided to ſpeake, by ſeating themſelues in the ſame place vvith him) might haue ſomething revealed further, or othervviſe then hee had.

VVhich Revelation the Apoſtle doth not oppoſe to fore-going ſtudy (as M. Yates thinketh) but unto emulation and ſtudy of contradiction: teaching that the ſpirit alone muſt be heard in the Church, ſpeaking by whoſe mouth ſoever. And, that there is in the Church an ordinary ſpirit of revelation; beſides comfortable experience, theſe places amongſt many other, do clearly proue, Math. 11.28. & 16.17. Eph. 1.17. Phil. 3.17.

Mr. Yates. ARG. 9.

FRom vocation, v. 29, 32.37. theſe ſpiritual men are called Prophets, and to imagine a Prophet without a calling, is that which the Scripture will not endure: therefore all theſe Prophets either had immediate calling from God, or mediate from men; or elſe they tooke it up themſelues: the two first we grant lawfull callings, but this intollerable. Numb. 11.28. The ſervant of Moſes ſayes, Forbid Eldad and Medad to propheſie: his reaſon was, becauſe he thought they had no calling: which had been true, if they had taken it up without immediate inſpiration: But Moſes knowing that it was from God, wiſhed that the like gift might be upon all Gods people: ſo that thoſe were true Prophets for the inſtant by an immediate call from God: and the text ſayes, They added no further, ſhewing that as the gift ceaſed, ſo did they.

I. Rob. ANSWER.

IT is true, that Spirituall men are called Prophets, or rather, Prophets Spirituall men: what is it then that makes a ſpirituall man, but a gift of the ſpirit? and what a prophet ordinary or extraordinary, but the gift of propheſie ordinary or extraordinary? vvhereupon it followeth undeniably, that ſo many vvith us, or elſevvhere, as haue the ordinary gift or ability to propheſie, are prophets, though out of office. In this Argument he hath made a ſnare vvherewith himſelfe is taken unavoydably. Secondly, vve affirme, that our prophets haue a calling, which I haue declared formerly, not to make them prophets by condition or eſtate, for that they are by their gift, but for the uſe or exerciſe of the ſame gift before beſtowed uppon them by the Lord, through their labour and induſtry. Of Eldads and Medads propheſying we ſhall ſpeake hereafter: onely note vve in the meane vvhile, how M. Yates, and rightly, apportioneth their propheſying to their gift, as wee doe alſo ours: according to that of the Apoſtle, Having then gifts differing, according to the grace that is given to us, whether propheſie, let us propheſie according to the proportion of faith: or a miniſtery, let us wayt on the miniſtery, Rom. 12.6.7. They then that haue a gift, muſt propheſie according to their proportion.

M. Yates. ARG. 10.

FRom diſtinction, v. 37. the Apoſtle from the whole Church turnes himſelfe to their Prophets, and ſpirituall men, ſhewing plainly, that theſe had ſome particular place aboue the reſt: and he giues them ſpeciall charge to obſerue the things he writes to the Church: therefore thoſe were in ſome calling aboue others: and to imagine the contrary, is to run wide of the current of the whole Scripture: to ſet men in publike place without calling, is the ſame with confuſion and diſorder.

I. Rob. ANSVV.

THIS Argument is founded upon the groundleſſe preſumption with the former: viz. that there is in the Church no lawful calling for men able to propheſy, but by officing them. And for Pauls turning his ſpeach to the Prophets. v. 37. it ſhewes indeed, that they were aboue the reſt, after a ſort: and ſo they are with us rightly preferred before others, which want that endowment of the ſpirit, by which they are enabled to ſpeake to the edification of the Church.