THE people's PLEA FOR THE EXERCISE of prophecy. Against Master JOHN YATES his monopoly  
By John ROBINSON.  1. COR. 14. 1. Follow after Charity, and desire spiritual gifts, but rather that ye may prophesy.  printer's device of the Richt Right press 
Riched RIGHT  
Printed in the year, 1641.   


COR vnum VIA una  TO MY CHRISTIAN friends IN NORWICH, and thereabouts, Grace, and salvation from the God and giver thereof.  
THat loving and thankful remembrance, in which I always have you (my Christian friends) provoketh me as continually to commend unto God your welfare, so to rejoice greatly when I understand thereof, and specially that your souls do prosper. And as the prosperity of the soul is principally furthered by the zealous preaching of the gospel, so hath it been matter of unfeigned rejoicing unto me, to hear ●ow God hath of late stirred up amongst you, divers ●nstruments, whose zealous endeavours he hath used ●hat way, and covering in mercy what is evil (of ignorance and infirmity on their parts (I hope) i● their entrance and ministrations, doth bless what ● of himself▪ to the good of his chosen. But as it falleth out in nature, that the pure waters draw of the tainture of the soil through which they run; s● with you it seems, the pure truths of the Gospel have suffered by some, too great mixture with sundr● Popish errors about the Church and ministry, i● and by which they are Propounded▪ and this mor● especially by M. Yát●s, a man of good gifts i● himself, and note amongst you, pleading the caus● of the whore of Babylon, the Church of Rome, a Christ's wife, and of Antichrists clergy, as of Christ ministry. And as this clergies exaltation is not little furthered by usurpation on the people's liberty which it swalloweth up, and thereby swelleth above proportion: so in all his pleading for the one, he dot● necessarily implead the other; and as in other thing● so specially in the exercise of prophecy, or teachin● in the Church by an ordinary gift, in which every on● that is able bringeth his shot in due time and orde● for a joint feast of that heavenly repast, the word o● God. The argument in his writing (sent unt● me by W. E. with his consent, and that before the magistrate) I have set down word for word and answered: and therewith confirmed what I have In t●● justification of Separation published, in justification of this exercise against his exceptions and answers which being scattered here and there in his large discourse, and divers of them divers times repeated, I have collected, contracted, and set in orderly opposition to their contrary Arguments: and that without any the least wrong (to my knowledge) unto him or his cause: as having left out nothing in his writing, which might seem to bring advantage to his purpose.  
Now if any shall ask me, why I have not rather answered M. Hall his large and learned volume against me, and the general cause which I profess. My reasons are, first, because it is a large volume so full farced by him, as it seems he might prevent further answer. Secondly his Treatise is as much (and more immediately) against the Reformists, and their cause in the main, as against us and ours. Thirdly, the truth requireth not that persons, but things be answered in my defence against Master Bernard. Lastly, I do put as great difference between him and M. Yates, as between a word-wise Orator, both labouring more, and being better able to feed his Reader with the leaves of words, and flowers of rhetoric, then with the fruits of knowledge, as also striving rather to oppress the person of his adversary with false and proud reproaches, then to convince his Tenet by sound Arguments: and between a man sincerely zealous for the truth, and by his simple and solid dealing by the Scriptures, as M. Yates doth giving testimony of his unfeigned love thereof, which truth, my prayer to God is, that he with myself, and all other so seeking it, may find and therein accord in all things.  
And for you (my Christian friends) towards whom for your persons, I am minded even as when I lived with you, be you admonished by me (which I also entreat at the hands of the Lord on your behalf) that you carefully beware, lest in any thing you fall from your steadfastness: but, on the contrary, grow in grace, and in the knowledge and obedience of the Lord Jesus in his whole revealed will. And let me the more earnestly exhort you hereunto, by how much the contrary evil is the more dangerous and common. A man may fall forward, and in so doing endanger his hands and face: but in falling backward the danger is far greater, as we see in old Eli, of whom we read, that he fell backward, and his neck broke and he died, 1 Sam. 4. 18. And how common a thing is it for men amongst you, and the whole land thorough, in their declining age, to decline in grace, woeful experience teacheth: there being few old disciples to be found, who in their age do hold the same temper of zeal and goodness which they had upon them in their younger times: this being one main reason thereof that the means amongst you are far more for conversion then preservation: and for birth, than nourishment: Whereas they (by the Lord's gracious dispensation in the orderly state of things) who are Planted in the house of the Lord, in the court of our God, shall flourish, yea shall sprout in old age▪ ●●d are fat and green, to show that the Lord is just, and with him is none unrighteousness. Psalm. 92. Of this grace he who is the author and finisher of our faith, make both you and us partakers always.  
Amen.  
John Robinson.   
AN ANSWER TO THE Arguments Laid down by M. John Yates, Preacher in Norwich, to prove ordinary prophecy in public, out of office unlawful: Answered by John Robinson.  

ARG. I. M. I. Yates.  
FROM the Commission of Christ Ioh. 20. v. 22. 23. all prophecy in public is to remit, and retain sins: and Christ grants this power to none but such as he sends, v. 21. and ordains there unto, v. 22. But men out of office are neither sent nor ordained thereunto, therefore in public ought not to meddle with the power of the keys. I know the exception will be this, that many out of office have 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 steal, and yet it was lawful for the Jews to rob the Egyptians, because that was God's extraordinary permission▪ extraordinary examples, as they make no rules; so they break none: but ordinary examples, must ever follow the rule: and if they do not, they break it, Christ therefore laying down a perpetual rule of binding and losing to all such as are sent and ordained either by himself immediately, or by such as he shall point thereonto, it must necessarily follow, that any ordinary example will break this rule if it be not framed accordingly: therefore I constantly affirm, that no ordinary prophecy ought to be out of office. As for extraordinary, that can not oppose this rule, because it is o● an other nature, and therefore is not to be limited within the compass of an ordinary rule. Secondly, I answer, That all the prophecies out of office▪ were by the secret motion of the spirit, which was warrant for all such a● had no calling by office thereunto.   

ANSW. I. Robinson.  
THat all prophecy in public (and in private also) is for the remitting and retaning of sins. I acknowledge▪ but that Christ grants this power to none but to such as he sends and ordains by the Commission given John 20. 21, &c. I plainly deny, and require his proof. He should then grant it to none but to Apostles: for the commission there given, is peculiar conveyed to them immediately from Christ, confirmed by the miraculous in breathing of the H. Ghost and by them to be exercised and dispensed principally towards unbelievers; of all which nothing i● common to ordinary officers, As Christ then gives power of binding and losing sins to the Apostle● there, so else where, to ordinary Pastors. Ephe. 4▪ Else where to the whole Church gathered together in one, Mat, 15. 17. 18. 1. Cor, 5. 2, Cor. 6. 6. 7, 8 9 10. And Lastly in other places to every faithful brother confessing Jesus Christ, Mat, 16. 18. 19 &c. and Cap. 18. 15. Luk. 17. 3. And since the power of binding and losing sins is only by way of manifestation, and declaration of the word of God, the Law, and the gospel. Look unto whom the word of God is given, unto him the power of binding and losing sins is given, though to be used by divers states of persons, after a diverse order, which order doth in no sort abolish the being of the thing, but only preserves it from confusion.  
And where he takes it for granted that the examples for Prophesying out of office in the Scriptures were extraordinary, as Cains marring of his Sister and the Jews (the Israelites, he should say (stealing from the Egyptians▪ his comparisons are without compass, and his affirmations without truth. These their practices were against the light of nature, and moral law (then written in the tables of men's hearts, and afterwards written in the tables of stone) s●ue 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, whither extraordinary, or ordinary, by which he is enabled to prophesy, that is to speak to edification, exhortation and comfort of the Church should so use the same good gift of God, in his time and order? What Eclipse is here of the light of nature or violation of natural honesty? if M. Yates had remembered the Law which forbade men to Plough with an ox and ass together, Deu. 22. 10. he Would not thus have yoked together things of so unlike kind▪  
And for the secret motion of the spirit by which in his second answer he affirmeth that all prophecies out of office were, he speaketh both that which is true, and against himself. For what were these secret motions of the spirit, but the prophet's zeal for God's glory, and man's good, which also were sufficient on their part, for the use of the gift whither ordinary or extraordinary; whither in men in office or out, it was not material. So that, for the use even of an extraordinary gift there was required (at least at all times) no extraordinary motion of the Spirit. But only that which was, and is ordinary to them, and us. God therefore, for his own glory, and the good of his people giving the gift, whither extraordinary or ordinarily unto a man he hath a warrant sufficient from his zeal to God's glory; and man's salvation, to use the same gift in his time, place and order. Of which hereafter.   

M. Yates. A. R G. ●▪  
FROM the execution of a public function in the Church Prophecy ordinary is by preaching to bring the glad tidings of peace and good things to God's people: and this the Apostle says is not warrantable without sending. Rom. 10. 15. We must feed the flock because we are set over it Acts. 20. 20 to prophesy to God's people is an honourable calling, and none ought to take it upon him, but he that is called of God as was Aron. Heb. 5. 4. The place of Judas is called a Charge. Act. 1. 20. the ministers are the light of the world. Mat. 5. 14. Stars in the right hand of Christ. Rev. 1. 20. John was a man sent from God. Ioh. 1. 6. Christ sent his Apostles in the midst of wolves. Mat. 10. 16. I have not sent these Prophets, sayt● 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 prophesying there can be no exception from it, without an open breach thereof, as for all your places of prophesying out of office, they are all of them to be understood of the extraordinary: which cannot be 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 crop, All that can be gathered hence either by reaping or gleaning is no more than that no man may exercise a public function, or office of ministry in the Church without a lawful sending or calling from the Lord, by the means which he hath sanctified. Which as it concerneth M. Yates well to consider of, especially, reckoning (as he professedly doth) his Genealogy from the Pope of Rome: so doth it not impeach our prophets at all, who have a lawful calling for the use of their gift, though not so solemn (neither need they) as they who are to exercise and fulfil a constant ministry and charge. But for the word Sending, which he so much urgeth, it must be known, that as all that teach lawfully, whither in office or not, are sent by Christ in respect of their personal 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 appointed them. Sending importeth a passing of the sent from the sender to an other, and so the Apostles were sent by Christ to preach the gospel to the Jews and Gentiles: but so are not Pastors sent by the Church (which calleth them) unto others, but by her appointed to minister to herself. They who were in their time Apostles, afterwards they might be sent to minister: they who are Pastors, are sent by Christ, first as members, or in their persons or personal gifts, that as pastors they may afterwards be called to minister. And that M. Yates may have for the cal●ng of our prophets, whereon to insist, thus we pra●se. After the exercise of the public ministry ended, ● Rulers in the Church, do publicly exhort, and re●ire that such of their own or other Church, as have gift to speak, to the edification of the hearers▪ should ●● the same, and this according to that which is writ●●, Act. 13. 14. &c. where Paul and Barnabas coming into the synagogue, the Rulers, after the work of the ●●dinary ministry was ended (considering them not ● Apostles which they acknowledged not, but one● as men having gifts) sent unto them, that if they had a● word of exhortation to the People, they should say   

M. Yates. ARG. 3.  
●Rom the true causes of prophesy in the new testament, ● which are two, either immediate revelation, or imposition ●ands: the first is Act. 2. 17. & 10. 44. the second. Act▪ ●7. & 19 6. A third cause of public prophecy cannot be ●n: therefore ordinary prophecy in public out of office being ●her by immediate revelation, or imposition of hands, is ●●wfull, You may say the contrary, But it will be without ●arrant of the word.   

ANSWER,  
●●▪ this Arg. are sundry errors logical and Theo●ogicall. And first, why doth he not make Christ's a thing upon the Apostles John. 20. and the descending and sitting of the cloven ●iery▪ tongu● upon them, Act. 1. causes of prophesy as well as imposition of hands; Secondly imposition of hands is ●● cause at all of prophecy, to speak properly, as M▪ Yates should do. (affecting the name of a logician▪ It is no natural cause, for to imagine that men took the holy Ghost in their hands, and reached it to ●thers, were ridiculous: neither is it a moral cause, ● in which there are propounded no Arguments, a● motives of persuasion. It is indeed no more than sign denoting the person; not a cause effecting t● thing. Thirdly, if it were a cause, yet should it n● be made the member of a division opposed to rev●lation, but a cause or means subordinate unto it ● unto the end: since it served to the conveying of t● spirit, by which spirit all revelation is, and by reue●tion all prophecy: extraordinary by immediate reue●tion, ordinary by mediate: both which they were ● the Church, as is the latter now even in men out ● office, by means of their study, and God's bless● upon the same: else could there never be lawful ●fice, Pastor or Teacher chosen in the Church to ● world's end. The gift of prophecy comes not by ● office, But being found in persons before, ma● them capable of the office by due means.   

ARG. 4. M. Yates.  
FROM distinction of spiritual gifts, 1. Cor. 1●. 4. ●. verse gifts, administrations and operations. All these be referred to that general vers. 1. Gifts therefore in this ●ce must be but one kind of spiritual gifts, and be distin●ished from the other two. The first then are merely gifts: ● second, gifts and offices together, the third, rather the ●ect of a gift than the gift itself: and therefore the Holy ●ost knowing how to speak aptly, gives more to the effect, ●en the cause: the work then the worker for in truth mi●ulous works exceed all the virtue that possibly can be ●agined to be in a mere creature: and therefore it is only a ●●●e belief, or faith whereby man is rather a patient, ●n an agent in the work. These 3. general heads are de●ed again, or rather exemplified by many particulars: first, ●se 8. 9 10. all lay down a kind of spiritual gifts, first a ●rd of wisdom, 2. a word of knowledge, 3. of miraculous ●●th, 4. of healing. 5. operations of great works 6. pro●●ying, 7. descerning of spirits, 8. of tongues, 9 of inter●tation. That some of these gifts are extraordinary no wise ●n will deny, yet that I may prove them all extraordinary, ●sider 3 things, First, the cause: secondly the effect: thirdly, ● subject. The cause without all doubt is the spirit▪ yet que●n may be of the manner, and measure. For manner, whether ● spirit alone or the spirit assisting our industry, and pains I ● alone, because all these effects depend equally upon the same ●se: and I have no reason to say, that prophecy should be ●re by my pains and industry, then strange tongues, or any ●er gift: for than I should magnify▪ the Holy Ghost in one ● more than an other. That which is given by the sole op●●ion of the spirit is more than that which is come by, through ●●nary pains. I bless God ●or his ordinary providence ●ere my hand goes with the Lord in my ordinary affairs: ●t wherein I find the Lord do for me where I had no hand ●re I ought to magnify him much more: so in these gifts, if some were ordinary, some extraordinary, than the spirit sho● not have equal praise in them all▪ The orator proving C● to deserve more praise for his clemency towards Marcellus t● all his famous victories, useth the manner of the cause to show ● In thy wars, O Emperor, thou hadst Captains, and soldiers, virtue and valour: weapons and munition, etc, But s●ring Marcellus thou alone didst it, to thee alone it belongs ● all the glory of it: so if prophesy in this place above all the ● must come in for an ordinary gift, then may I say, O bles● spirit, prophecy is thy gift: yet do I acknowledge thy ordi● blessing upon my labours in this: but as for strange tongu● and the rest, I acknowledge they are thy mere gift, with all pain, and labour of mine, therefore the greater praise I g● thee, Were not this to diminish prophesy in regard of the ● which the H. Ghost prefers before them all; and therefore ● show as great power in that gift as in any other▪ The man● then being all one in giving, the second question is whit● they were given in the same measure. I answer, No, Ro● 12. 6. and hereupon the Apostle commanded▪ that one p●phet should be subject to an other, and willingly yield place ● him, that had the greater measure. I leave the cause, ● come to the effects, which learned men cannot distinguis● will show you my judgement and follow it as you please, To ● two first gifts is given a word: by words we express our m●nings, therefore the spirit must not only give a gift, but a●bility and power ●o utter that gift for the greatest good of ● hearers. Brother it is the part of a divine, to study for ● and fit words; and indeed when God hath given us learn● by exceeding great pains, yet we find great imperfection ●ant of words. Now here I learn that the spirit of God did ●traordinarily supply this want, by giving unto men excellent ●terance of heavenly things. The first two gifts are wisdom ● knowledge, wisdom is a holy understanding of heavenly th●●ith aprudent application of them to their several uses▪ Knowledge, or science is an insight into divers heavenly truth●●t wanting that prudent application: these two gifts with a ●uitfull utterance of them could be no ordinary gifts studied ●t by their own pains, but such as the H. Ghost doth imme●iately inspire into them. I should ●e very glad to hear that ●ur Congregations were full of these wise and understanding ●en, than I doubt not but you would the sooner recall your ●l●es. The three next gifts, of faith▪ healing, and great ●orkes are undoubtedly extraordinary, and were never to be ●●tained, by any study of ours. For the four last I doubt not ●●t you will grant three of them extraordinary. Discerning of ●●irits was not by ordinary means but extraordinary, as you ●ay see in Ananias and Saphira, Simon Magus, and others, ●hich were seen by an extraordinary Spirit. For strange ●ngues. I hope you will not stand in granting it, if you consi●●r but the first original of them Act. 2. and for interpreta●●on of these tongues that was as difficult as the other: why ●ould you now stick at prophecy, which I will plainly show ●as more difficult than both the rest. For how should either ●● or I come to▪ be able to prophesy, except there were som●●ilfull in the original tongues as likewise the helps of com●entaries. and interpretations; You see God appointed these ● means to help us to prophesy: and where they are wan●ng, it is simply impossible for any man to become an ordinary ●rophet: Indeed the H. Ghost can supply the want of both ●ese: & therefore will you, ●●ll you, it must be granted that ●is prophecy was extraordinary For take away the ordinary ●eanes of prophecy and then the thing itself will cease. now ●● may plainly understand that the primitive Church had ●t these means of prophecy, that you see we have: they had ●t the original tongues translated, and therefore God gave ●en extraordinary gifts in speaking, and interpreting them▪ see then I entreat you how these two means being extraordinary enforce you to yield the other of the same nature. Were i● possible for you to become a Prophet wanting the translation o● the, new and old Testament as likewise all interpretation; ● with which now through God's blessing the whole world is r●pl●mshed; I know you will answer, and say no: then prophesy 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 than 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 only extraordinary, I do● deny: and answer his reasons as followeth. And first that (contrary to his unreasonable reason) we both may & aught to magnify 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 works of the Spirit, though not here expressed, in which the Lord useth our industry and care, he is infinitely more to ●e magnified, then in any whatsoever the immediate and miraculou● work of the same spirit, wherein ●e useth it not. For example, in ●●●●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 gospel, Thirdly, compare we even extraordinary gifts with extraordinary: we see, that God used the industry, and pains of the extraordiry Prophets for the reading and meditating in, and of the Law, Dan. 9 ●3 v. 2. and of the latter Prophets, of the former prophet's writings, As also of the Apostles in the reading, knowledge, and memory of them both, Rom. 4. 10. & 4. 3. & c. ●ea even of the very heathen authors▪ whose sayings they sometime quote in their prophe●●es or sermons, Act. 17. 28. 1 Cor▪ 15. 33. T●. 1. ●2. 2. ●●m. 4. 13. the like industry, or care not being required for the ●ift? or use of strange tongues: and yet did the Holy Ghost much more excellently utter itself in their prophecies, and sermons then in their tongues a● M. Yates oft. and truly assumeth.  
Upon verse. 8 be rightly describeth wisdom a holy ●nderstanding of heavenly things with a prudent appli●ation of them to their several uses: and knowledge, 〈…〉 ●sight into divers heavenly things, yet wanting that pru●●ent application, with the fruitful utterance of them▪ ●ut that these could be no ordinary gifts studied out by ●eir own pains, but such ●● the Holy Ghost did immediately conspire into them, he barely affirmeth; and think, singularly; but am sure untruly I marveiled ●hat he would say to these two gifts of wisdom and knowledge to prove that they could not be ord●nary: and did expect some special reasons for his ● singular interpretation: but behold a bare bone ●●ffirmation brought by him with out marrow, fles● skin, or colour of proof. Wherein he is also t●● more blame-worthy, considering that be cannot b● ignorant, how the most judicious both at home, an● abroad, do understand th●se two gifts as meant ● the two speacial qualifications of the Pastor, an● Teachers; ordinary gifts of ordinary offices: of whi●ministeries amongst the r●st ordained by Christ t●●one Lord of his Church▪ the Apostle speaketh ver● 5. as verse. 4. of their gifts, by that one spiri● Which ordinary gifts all lawful pastors and Teachers (ordinary offices) then had, and beside them, many others not in office; and by the gra● of God, some amongst us: and that by the help ● nature study and prayer, and the blessing of God● spirit thereupon. Which blessing of God I will n● deny to have then been for degree extraordina● upon men's weaker endeavours, for their furnishi●● with these ordinary gifts: which makes nothing against our purpose. That the gife of faith is undoubte● extraordinary is said by him but Doctors have doub●ed of it. See for one, Beza in his great Annotati● upon the words, both affirming, and proveing the by faith is meant an assent unto the doctrine propou●●d which is an ordinary gift of the spirit.  
Where he makes no doubt but we will grant, that ●hree of the four last were extraordinary, he but threaps ●indnesse upon us, as we use to say. That Peter's gif●●f discerning was extraordinary in the cause of Anna●ias Act. 5. we confess: but not so in the case of Simon Magus Acts. 8. of whom he judgeth by his words (as of the tree by the fruit) in which he did ●otoriously bewray himself to be in the gall of bitterness, to the discerning of any ordinary Christian. The gift of discerning both of doctrine and manners ●s in a measure required of every Christian. Phil. ●. 9 10. 1. Ioh. 4. 1. Heh. 5. 14. but is bestowed by the giver thereof upon some more liberally: some●imes extraordinarily, as then upon some in some ●ases, sometimes ordinarily, as both then and now ●n all such as had, and have more Christian discreti●n than other men.  
That interpretation of tongues was as difficult as ●trange tongues immediately inspired, is not true. They ●ho Acts 2. heard the Apostles speak in their own ●ongue, and were able to speak the Jews language ●hen in use, might interpret these strange tongues ●nto the Jews, without any extraordinary gift: as M. ●ates hearing a glorious Formalist speak much La●ine in his Sermon, can interpret that strange tongue of his unto the People, without any ex-traordinary 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 show plainly, that prophecy w● more difficult than strange tongues, though all we● true which he speaks of the difficulty thereof. F● by all reason and experience a man than might. a● now may, become an ordinary Prophet for abilit● by ordinary helps; but so neither could, nor can ● speak a strange tongue, as there meant, but by e●traordinarie inspiration, That simple necessity ●Commentaries and Interpretations which he require● for a man's becoming an ordinary Prophet, I da●e n● acknowledge: of great use they are, but not of simp● necessity: that prerogative royal of simply necessity I would challenge as peculiar to the Holy scriptures; which are able to make the man of God perfec●fully furnished to every good work. 2. Tim. 3. 16. 17▪ But where he adds, that the Primitive church had not ●● original tongues translated, it is something for his, ye● and for the Pope's purpose also, if it be true, and th●● the Church, especially some good space, after ●● constitution, might be without the Scriptures in known tongue. But how unadvised, and unskilf●● is he in so saying; how detracting from God's gracio● providence towards his Church: and how partia● on the Clergies part, and against the Commonal● of God's inheritance; For the thing then. The o● Testament was wholly translated by the 70 Interpreters, at the instance of Ptolemy Philadelphus Ki● of Egypt into Greek the mother tongue of the Corinthians; Joseph Ant. l. 12. 2. Iren. l, 3. 24. 25: Corenth being in Achaia and Acha●a in Greece: In which the same tongue they had also every part ●f the new Testament then written, as the most was. Which language was also so universally known ●roughout the whole world, by reason partly of the ●reeke Monarchy under Alexander, and partly of ●e Greek learning at Athens, as that the Apostle ●ould write his Epistle in Greek to the Romans, ●●ough in Europe, as understanding the tongue suf●ciently. B●sides, the Corinthians had had Paul's and ●ther apostolical men's preachings, and conferen●s amongst them along time, which were uncom●arible better than all the commentaries in the world. And for the Corinthians ability for this work ● is but reason we respect this Apostles Testamony ●f them, which is, that they were enriched in all ●tterance, and in all knowledge, 1. Corinth. 1. 4. In which two gifts as the ability for ordinary prophe●● doth properly consist, so to appropriate them ●nto extraordinary Prophets, considering the gene●ality of the Apostles speech, and drift, with o●her circumstances else where observed, were to fer●er them in unjust bonds of restraint.  
And having thus wiped off his colours of reason▪ ●hat the Apostle, 1. Cor. 12. speaks only of ex●raordinary gifts, I will (by the grace of God) plainly ●hew the contrary, & that he speaks of ordinary also  
And first, in teaching, ver. 3. that no man can c● Jesus the Lord, but by the Holy Ghost, he points out gift and grace of the spirit, ordinary and common t● all Christians.  
Secondly, ver. 5. he speaks of diversities that i● of all the divers and several ministeries ordinary and extraordinary in the Church under Christ th●Lord, and ver. 4. of several gifts for the same; an● so necessarily of the ordinary gifts for the ordinari● ministeries, then and now.  
Thirdly, from ver. 8. where mention is made o● the word of wisdom, and the word of knowledge, ordinary gifts of ordinary persons, both in and out of office, now, and then  
Fourthly, ver. 12. he compares the Church of Corinth to a body, having Christ the head▪ and each ●● them members for their parts, of whom one had th●● gift, another that, given of God, for their mutual● good, but by them abused otherwise: whereupon I conclude, except there were in ●orenth no ordinary gifts in Pastors, Teachers, or others of God given and by them abused, that he speaks not of extraordinary gifts only.  
Fiftly, ver. 28. after Apostles, and Prophets, h● mentioneth Teachers, which were ordinary officers and therefore speaks of ordinary gifts and teaching▪ as also Helpers and governors, who what were they ●u●D●●●●ns and Elders? or take the words as they are Helps and Governments: than which, what is ●ow, or was then more ordinary, both in respect of ●inistery and gift? Whereupon I conclude with good assurance, that the Apostle 1. Cor. 12. treats of the gifts of the spirit, both extraordinary and ordi●nry.   

ARG. 5.  
FRom comparison of prophecy & strange tongues which ar● laid through all the 1. Cor. 14. Vers. 1. prophecy is preferred before all other spiritual gifts, which cannot be ordinary: for no ordinary and common gift is to be preferred before all extraordinary and spiritual gifts. D●● 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 sh●●●s how good and excellent it is, as likewise for the use, making know the profit & benefit of it, That which is the best 〈…〉 of our desire, must needs be the best: but of spiritual gifts, prophecy is the best object of our desire, 1, Cor. 12. 31. Desire the best gifs, chap. 14. 1. Co spiritual gifts, but rather that ye may prophesy, Secondly, as it is best to ourselves, so is it the best to others as may appear by the whole chapter. Thirdly, all other gifts are given for the good of prophecy, and not prophesy 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 object; Is not an ordinary gift of prophecy better than the extraordinary gift of tongues, or at least more profitable? I answer No: for the tongue, Acts 2. 3. 4. were more profitable to the Church then ever was the ordinary gift of any man: but compare ordinary with ardinarie, and extraordinary with extraordiny and we grant prophesy the privilege.   

I. Rob, ANSWER.  
TO this Argument he himself gives a sufficie● answer in our name; only he sets it down ●●● thing lam●ly; where if it came in all full strength, would easily with stand the force of his Argument For where he should say for us, if he speak out the ordinary prophecy is more excellent then, tongu● because more profitable; he makes us to st●●●●● thus, though it be no● more excellent, yet ●● is more profitable: it being most plain, that the Apostle prefer prophecy before tongues because it tends more t● edification of the, Church according to which respect alone we are to measure the excellency o● Church ordinances, and so to frame the object o● our desire unto them. But what speak I of more excellent, and more to edification? since the strange tongues as there used without an interpreter, were so far from being comparible to ordinary prophecy for any good end or used as they were on the contrary most vain and ridiculous, as appears, ver. 11▪ 22. 23. That then which he brings for the commendation of tongues from acts 2. is nothing for tongues as used in Corenth. The former were as of simple necessity in themselves unto the Apostles, for spreading of the gospel unto all nations, so then ● there profitably used: but in Corinth ambiti●ly and profanely abused, which M. Yates should ●e observed but hath not in his comparison, Last●● add as aiust answer to whatsoever he hath ob●ted, That tongues considered in themselves, how ●htly soever used▪ are not comparible for use and ●or excellency unto ordinary prophesying or prea●ng considered in itself: seeing that by it as well by extraordinary saying faith is wrought Rom. 10 ●●ich none can say of strange Tongues in them●ves, without a strange Tongue both from truth ●d sense: no nor of any other spiritual gift.  
And as it doth not appear by the Apostles pre●ring of prophecy before tong●es, that therefore ●● prophesy was extraordinary; so it appear un● me by the Corinthians preferring of tongues ●for● it that it was but ordinary: & therefore dis●arded by them in comparison of the extraordina●▪ and miraculous gift of tongues: whereas, had it ●o been extraordinary, immediate and miraculous ●ost like it would have carried with it the like with ●● other, or greater regard, in their eyes.   

M. Yates. Argum. 6.  
●ROM exemplification, ver. 6. if I come unto ●ou● & ●. I hope you will grant that the Apostle Paul had all those spiritual gifts, and therefore speaking of s● prophecy as he had himself, he must needs speak of ●traordinary: likewise he had the knowledge of tong● and yet prefers prophecy before all his languages, thou● he speak more than they ●●●. Now the example in ● own person must needs se● for●● he general: and therefore if in the general ●● s●●●l● speak of ordinary proph●sying, and in the particul●r of extraordinary, it wo● prove idle; for an example is of the s●me kind w● the general. Again in bringing four particulars he p● revelation first, as the caus● of all the rest; which show● plainly he speaks of such prophes●e, ●● c●me by revelati● for revelation brings ●●●n to knowledge, and knowled● teacheth wholesome 〈…〉, and prophecy serveth to ●ter it.   

I. ROB. ANSWER.  
I Do plainly deny the ground upon which ● builds the whole weight of his argument which ● that the example, and the thing exemplified must ● of the same kind, How oft doth Christ exemplif● the sufferings of his disciples by his own suff●rings, and the sending of his Apostles by his fathe● sending of him? were they therefore of the same kin● their sufferings meritorious, and their sendin● mediatorious, because his was such? But amongst other evidences against him (wherewith all writing● divine, and human are stored) see one, fitly paring● with this in hand. The Apostle provoking the Gal●thians ●. 1 unto just detestation of such as preached a●ther Gospel amongst them, takes an example from ●s own preaching, ves. 8. But though we or an ●ngell, from heaven preach, another gospel unto you, ●n that which we have preached unto you, let him be ac●rsed. As if he should say, I have preached unto you ●rmerly justification by faith without the works of ●e Law of Moses: they now preach unto you iustifi●ation by the works of the law joined with Christ, ●c. He exemplifieth their preaching by his▪ were ●ey therefore of one kind both Apostolica● because ●auls was such? It is sufficient for an example if it ●gree with the thing, which it is brought to exem●lifie in that for which it is brought. And so the ●omming of Christ to judgement, is by the Apostle ●xemplified by the coming of a thief in the night. ●. Thess. 5. Are therefore their comings of the ●me kind? or is it not sufficient that being most ●ontrary in their kinds, they do yet agree in the ad●nct of suddenness? So is it sufficient, if Paul's ex●●aordinary Prophesying, and the Corinthians or●inary, agree in the adjunct or effect of profitableness or edification, which thing alone the Apostle ● his exemplification hath respect unto. His obser●ation about Revelation seems true, and good in it ●elfe: but shows not plainly that for which he brings ●, no nor hath so much as a plain show for it. For ●hat show hath it of proof that he speaks of extraordinary prophecy, because it comes from revelation except he takes it for granted, that there is in the Church no revelation of the spirit for teaching bu● extraordinary, or miraculous: which how can I gra● or he assirme? Of this more Argum. 8.   

M. Yates. ARG. 7.  
FROM the fruition of spiritual gifts. 1, Cor. 14▪ 2. 6. hath a psalm, that is some admirable praise o● God, or doctrine, that is some worthy point of instruction; or a tongue, that is, can speak mysteries with admiration, or revelations of some secrets either for doctri●● or prediction; lastly, or interpretation whether of ton●ues● doctrines, or Scripture: all these must needs be had either by the ordinary païnes of the Church, or by the extraordinary gift of the spirit, you say by the one, and ● by the other: and that I agree more with the scriptu●● then yourself, consider but the distinction ● the gifts, and their admirable matter. A psalm must needs consist of meeter, which required art to compose ●●▪ Secondly it could not for the matter of it, but sound forth some worthy praise of God. Do you think the corinthian● did study the art of music, or likewise read some admirable divine books to find out sweet matter to make their songs of? Alas, brother, give God the glory, it was no doubt some sudden motion of the spirit, that did inflame the hearts of believers with some worthy matter of praising God. Doctrine, that is laid down by our ordinary pains, is that we usualy give unto Doctors▪ which after long study, and reading the Scriptures is drawn unto some profitable heads pithily proved, and contrary errors refuted by it. I think in Corinth there were none of these Doctors, and yet I doubt not but they were as excellent: for such Doctors as delivered these Doctrines had them after ● more easy manner▪ even the immediate work of the spirit. I hope with out any further dispute you will yield ●hat the having of a strange tongue was extraordinary, a●●ikewise the revelation and interpretation.   

I. Rob. ANSW.  
NOt to meddle with his description of a Psalm▪ Doctrine, &c. further than concerns our pre●ent occasion: The first, a psalm was not so undoubt●dly, as he maketh it some sudden to wit, extraordi●ary motion of the spirit &c. The scriptures rather in●inuate the contrary▪ and that these psalms and spiritual songs were also (besides psalms of David) ●nd those then made by extraordinary motion (which will not deny) even ordinary and coneaved by or●inary men and motions. Ephe. 5. 18. 19 Col. 3. ●6. Jam. 5. 13. The scriptures are to be extended ● largely, and to as common use, as may be, neither▪ ● any thing in them to be accounted extraordinary, save that which cannot possibly be ordinary which these might be For the finding out of sweet ma●ter they had admirable divine books to read, even the wonderful divine scriptures; For music, as witho● doubt many in that most rich and delicate City we● expert in it, so what reason he hath to require for t● Church singing then in use, such study, and art, I see no● except it be because he dwells too near a cathedra● Church. He may see for the plainness of singing used in former times (and before the spouse of Chri● the Church in all her ordinances was by Antichri● stripped of her homely but comely attire, and trick● up with his whorish ornaments) that which Aus●● hath of this matter, Confess. l. 10. c. 13.  
For the second which is Doctrine, he but thinks the were no Doctors in Corenth. But he may well change ● thoughts, if he both consider how that Church abou●ded (in the body of it) even to excess, in all knowled● and utterance, the Doctors two special faculties as ● so how this Apostle in his Epistle: c, 12. v. 28. affirme● expressly that God had set in the Church, amongst oth● officers, Doctors, or Teachers, Besides that it is enoug● for my purpose if there were any in Corinth, thoug● not officer able by ordinary gift to deliver Doctri● which (considering the foresignified state of the church both in respect of Paul's ministry amongst th●● and testimony of them, being in that city, which ●● the chief of all Greece for government, Greece also ●ing the fountain of learning, and eloquence) ca●●ot, I think, be reasonably denied.  
To yield you without further dispute that Revelation ●●d interpretation were (viz. only the immediate work ●f the spirit, were in us more courtesy than wisdom. ●or Interpretation, I see not but, that either he him, ●elfe who speak the tongue by an extraordinary gift ●r any other man that understood it, having ordina●● ability to interpret the matter delivered) both ●awfully might and in conscience ought so to do ●xcept he would quench the spirit both in respect of ●e extraordinary gift of the tongue, and ordinary ●ift of interpretation: but that the Pastor or Tea●her might not do this by his ordinary gift (which ● yet a fort strong enough to keep us from yeeld●g) were strange to imagine. Besides let it be no●d how the Apostle v. 13. exhorts to pray for the ●ift of Interpretation: Now how a man might pray ●r an extraordinary and miraculous gift, which he wholly wanted, without an extraordinary motion, ●r promise, and merely upon the Apostles exhor●ation general, I see not, but would learn of him ●at can teach me.   

M. Yates. ARG. 8.  
FROM present Revelation v. 30 In the vers going before is laid down in what order they shall prophesy even as it was before for strange tongues: yet here is further injunction and that is of silence, if any thing ● more weight shall be reveiled unto another: why sho● the other keep silence if it were known before, that the man should speak after him; if it were ordinary prop●sying and such as our pains, and study brought us un● than were it fit that we should have our liberty to go ● and not be interrupted by another, but the Apostle up●● the Revelation to another even sitting by enjoins silence ● the present speaker, which if his Revelation had been s●●died before could not be any motive, or persuasion why ● should yield to the other, that is now upon the sudden ● take his place: this were for one Prophet to disgrace an●ther: but the clear sense is to any man that will not wr●gle, that because it pleaseth the spirit to inspire one sittin● by with some more excellent matter, either in regard ● the same subject or some other, the Apostle enioynes ●●ence.   

●. Rob. ANSW.  
TO his question why the former speaker should k●● silence if it were known before that a second shou● speak after him it is easily answered: that ev●● therefore he was to keep silence, that is, to take ● himself i●●●● time, as being to think in modest● that the cond●its of the spirit of God did not run i● to his vessel alone, but that others also might recei●● the fullness of the same spirit to speake● some ●ing further to the edification of the Church; especially sitting down in some appointed place which it should seem vers. 36. and Act. 13. 14. he ●at purposed to prophesy used to take: and which ●der I think the Jews yet observe in their syna●ogues. And where he adds, that if it were ordinary ●ophesie and such as our study brought us unto, then we●●● fit we should have our liberty to go on and not to be in ●●upted by another, which he also accounts a disgrac●g of the former; I would know of him whether ●ere not as fit, & much more, that the extraordinary ●rophets immediately inspired by the Holy Ghost ●d who could not err, should have their liberty ● go on uninterrupted? Is not this without all com●sse of reason, that the extraordinary Prophet in ●i●ed, should not have as much liberty to go on ●ithout being interrupted, as the ordinary, who ●ight Worthily deserve to be interrupted for spea●ng untruly or impertinently? although I do not ●ink that the Apostle requires any interruption of ●e former by the latter (which were rude) if not ●orse) but only a convenient cessation, or place gi●ng to a second by the first speaker, as hath been ●d. Now the exception of disgrace to the former ● the latters' speaking is well to be minded, that it ●y appear ●ow evil customs do infect the mind ●● godly men, so as they think it a disgrace that on one should give place to another to speak aft●● him further, or otherwise then he hath done. But ● was not so from the beginning: but since they, wh● under Christ should be servants of the Church, hav● been her masters, and have exercised this magist●riall teaching now in use, Where ordinarily one a● lone in a Church (divers others in divers places better able than he, sitting at his feet continually t● learn) must be heard all his life long; thinking it ●disgrace to have another to speak any thing furthe● then he hath done: Which was the very di●ease i● the Church of Corenth: wherein he that speak fir●● would take up all the time himself; whereas ●● should in modesty have conceived, that a second o● third (especially seeming provided to speak by seating themselves in the same place with him) mig●● have something revealed further, or otherwise the● he had.  
Which Revelation the Apostle doth not oppo●● to foregoing study (as M. Yates thinketh) but unto emulation and study of contradiction: teaching tha● the spirit alone must be heard in the Church, speaking by whose mouth soever. And, that there is i● the Church an ordinary spirit of revelation; beside● comfortable experience, these places amongst many other, do clearly prove, Mat. 11. 28. & 16. 17▪ Eph. 1. 17. P●il. 3. 17.   

M. Yates ARG. 9  
FRom vocation, ver. 29. 32. 37. these spiritual men are called Prophets, and to imagine a Prophet without a calling that which the Scripture will not endure: therefore all these ●rophets either had immediate calling from God, or mediate ●om men; or else they took it up themselves: the two first we●●ant lawful callings, but this intolerable. Numb, 11. 28. the servant of Moses say●s, Forbid Eldad and Medad to pr●●esie: his reason was, because he thought they had no calling ●hich had been true, if they had taken it up without immediate ●●piration: But Moses knowing that it was from God, wish● that the like gift might be upon all God's people: so that ●ose were true Prophets for the instant by an immediate call ●m God: and the text says, They added no further▪ ●●●wing ●at as the gift ceased, so did they,   

I. Rob. ASWER.  
●T is true, that spiritual men are called Prophets, ● or rather Prophets, spiritual men: what is it the●● that makes a spiritual man, but the gift of the ●●irit? and what a prophet ordinary or extraordina●●, but the gift of prophecy ordinary or extraordi●●ry? Whereupon it followeth undeniable, that so ●any with us, or elsewhere, as have the ordinary gift ● ability to prophesy, are Prophets, though out of ●●fice. In this Argument he hath made a snare wherewith himself i● taken unavoidably. Secondly, ●● affirm that our Prophets have a calling which ha●e declared formerly not to make them Proph● by condition or estate, for that they are by the gifts, but for the use or exercise of the same gift b●fore bestowed upon them by the Lord, through the labour and industry. Of Eldad's and Medad's pr●phesying we shall speak hereafter, only note w● in the mean While, how M, Yates, and rightly, proportioneth their prophesying to their gift as w● do also ours: according to that of the Apostle, Ha●ing then gifts differing, according to the grace that is ●●ven to us, whether prophecy, let us prophesy according ● the proportion of faith, or a ministry, let us wait on ●● ministry, Rom. 12. 6. 7. They then that have a gif● must prophesy according to their proportion▪   

M. Yates. ARG. 10.  
FRom distinction, v. 37. the Apostle from the whole Ch●●turnes himself to their Prophets, and spiritual men, she●ing plainly, that these had some particular place abo● the rest: and he gives them special charge to observe the thing he writes to the Church: therefore those were in some call●● above others: and to imagine the contrary, is to run wide of t● current of the whole Scripture: to set men in public place wi●out calling, is the same with confusion and disorder,   

I. Rob. ANSW.  
THis Argument is founded upon the groundless presumption with the former: viz. that there is in the Church no lawful calling for men able to ●rophesie, but by officing them. And for Paul's tur●ing his speech to the Prophets. ver 37. it shows in●eed, that they were above the rest, after a sort: and so ●hey are with us rightly preferred before others which want that endowment of the spirit, by which ●hey are enabled to speak to the edification of the Church.   

The Confirmation of the scriptures and reasons brought in my book to prove public prophesying out of office by an ordinary gift.  
AND before we come to examine M. Yates his Answers to the Scriptures by me produced, I ●esire the Reader to observe with me these two ●hinges▪ first, that I do not affirm in my book ●hat all the there alleged Scriptures are meant of or●inary but prophecy: that the same is proved by them Neither will he (I presume) deny, but that many ●hinges are sufficiently proved from a scripture by ●ecessary consequence, and just proportion, besides the particular properly intended in it. 2. That M. ●ates so puts the question, as that it is hard to say▪ say whether he do me or himself the mo● injury: namely whether the places prove an ord●nary gift of prophecy out of office. For, as I do not sa● that they prove the gift, but the use, and excerci● of the gift bestowed by God whether ordinary, ● extraordinary, so neither would he have dinied (ha● he not leaped, before he had looked) but that othe● besides ministers, have an ordinary gift of prophesy● Where the Apostle requires of him that desires an 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 dot● he not therein most evidently teach, that the gift and ability to teach, preach and prophesy, not only may, but must, both be and appear to be in the person to be called to the office of ministry? He● that is not a prophet, or hath not the gift of prophesying or preaching (for by his gift he is a prophet, and by the use of it he occupies the place of a prophet) before he be appointed a Pastor, is an Idol shepherd set up in the temple of God: neither doth the office give on ●o much indeed as increase the gift, but only gives solemn commission and charge to use it.  
The first Scripture by me 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 Answer speaks; of the pouring of the Spirit in an extraordinary manner may appear by the occasion of the speech, verse ●4. &c. Where he also in a tedious manner (as his ●●nner is) he proveth the gift of prophesying gi●n to the 70. Elders to have been extraordinary: ●hich as I deny not, so neither needed he to have ●oved. But this I affirm, that hence is proved the lawfulness of ordinary prophesying out of office ● men enabled thereunto. And first, as Moses wi●ed that all the Lord's people were Prophets, the Lord ●ving his spirit unto them; so the minister may and ●ght to wish that the Lord would so bless the or●●nary endeavours of his people now, by his spirit, as ●at they all might be Prophets, that is, able for gifts ● speak to edification. The minister which desireth ●t this, envieth for his own, and the Clergies sake ●hich Moses would not that Joshua should do for ●s. Secondly Moses makes it all one to be a ●rophet, and to have the Lord putting his spirit vp●● a man. Now if the Lord so giving his spirit un●● a man, as that he thereby be enabled extraordina●ly to prophesy, make him an extraordinary pro●het, why should not by due proportion, such a ●ift of the Spirit given by the Lord to a man as by which he is enabled to prophesy ordinarily, serve al●● to make him an ordinary Prophet? and so by con●●quence, if there be amongst us any though out of ●ffice so enabled to prophesy, or preach what hin●reth them from being Prophets even of the Lord's own making by his spirits gift, and work upo● their study, and endeavours? And if they be Pr●phets then may they prophesy: which Moses also ● that place insinuates: for in wishing that they we● all Prophets, he wisheth as well the use as the posse●sion of the gift. M. Yates may see a very learned▪ ma●Io. Wolphius in his comment▪ upon 2. Kin. 23. showing by this place the liberty of private Christian● that are able to speak and teach not only in ordinary congregations, but even in most solemn Councel●  
The next place is 2▪ Chron. 17. 7. where Kin●●●hosaphat sent his Princes to teach in the Cities of I●d●●● and with them the Levites, &c.  
M. Yates accounts it a monstrous conceit that the princes should be public teachers, which saith he wer● only by their presence and authority to back the Leuites● adding that the traslation is mended by Junius an● Tremelius &c. but if the Jews heard him (professing the knowledge of Moses and the Prophets to speak, so they would marvel at his ignorance● of a thing so frequent and evident in their writings with whom it is and ever hath been a received truth that any of their wise men as they after the Scriptures math. 23. 34. 1. Cor. 1. 20. I●●. 18-18▪ call them, may and aught to teach in their synagogues without respect had to office: neither doth the translation of Junius and Tremelius by any necessity make for him: neither can it be set against me without violence to the original: from the simplicity ●here of they do (with due reverence unto them be spoken) seem unto me some thing to turn a●●e in the 8 ver. Pagnine, the 70 Interpreters, Ierom●d all our English Bibles carry it directly to our ●se. And if the conceit be monstrous that these princes ●eached publicly, it is not bred only in my brain: ●e very same scripture having been alleged very ●●ely by the public professor in the university ●Leyden in a solemn assembly, as expressly proving ● lawful for others than ministers to teach publick●. And because much weight lieth upon this ground ●hich yet he thinketh very sandy● and light, I will ●ake it clear to all indifferent men's indgments, that ●ese Princes, and so others in Israel, and Judah▪ ●●ough no Levites, nor Church officers) might law●●lly teach and preach publicly in the Temple, ●ynagogues, and Cities.  
First then, all Princes, Magistrates, judges, ●d governors were bound to open expound, and ●ply the Laws by which they governed, according ● the several occasions offered? otherwise they ruled ● tyranny, & appetite: which laws for all administra●ons even of the common wealth were only the written word of God: whereupon I conclude, that if ● open, expound, and apply the word of God, be to ●reach, and teach, they then had not only power▪ ●ut charge so to do.  
2 It may appear what these Princes of Iekosap● (partaking of his power) were to do in this cause, which he himself, and other godly kings have do● the sum of his most pithy sermon we have record● 2 Chron. 19 unto the judges. vers. 6. 7. and unto ● Levites vers. 9 10. 11. as also his divine prayer ● to God in the public Congregation. chap 20. 5. &c. Likewise the excellent sermon of King He● kiah unto the priests, and Levites, in the very Te●ple, 2. Chron. 29. 4. 5. &c. also of N●h●mia● with ●thers, teaching the people the Law of the Lord. Neh. 10: the Kings, and Princes being as shepherds feed the people, as by government, so by instructi● in the Law of their God Defend we down low● to the time of Christ, and we shall see this mat● put out of all question. Do we not read every whe● how that the Scribs, Pharisees, and lawyers did tea● publicly amongst the Jews; of whom yet ma● were no Levites or Church officers, but indifferen● of any tribe, Phil. 3. 5. And if it were not the rece●ved order in Israel of old, for men out of office ● speak, and teach in public, how was Jesus the ●● of Mary admitted to dispute in the Temple with ● doctor's; Luk. 2. 46. and to teach, ●nd preach in the Synagogues so commonly as he did; Mat. 9, 35. Luk. 16. 17. and how were Paul, and Barnabas, sitting dow● in the synagogues, sent unto, after the lecture of the L●●y the ruler, that if they had any word of exhortation 〈…〉 people, they should say on? Act. 13. 14. 15.  
But if any man shall answer, that these were ex●ordinary persons and so taught by an extraordina● gift, he speaks the truth, but to no purpose, For ●at was that to the order received in the Temple, ●d Synagogues, and to the Rulers thereof, who did ●t believe in Christ, nor acknowledge either his, his Apostles authority; but only admitted them to the use of their gift, as they would have done, ●d did ordinarily, any other men able to teach: as also ● rulers of the Synagogues of the Jews do at this ●y.  
The third place is mistaken by the printer, in o●itting only one prick, which was corrected in any copies, and might easily have been observed ●● the Reader, For Ier, 50. 45. it should be Ier., 50 ● 5. M. Yates. therefore upon this Scripture refutes ●s owe guess, and not my proof.  
The fourth place is Math. 10. 1. 5. 6. where ●hrist calling unto him his 12 Disciples sends them to ●each the Kingdom of heaven to the lost sheep of Israel. His answer is, that the 12 Apostles were called into of●ce, and had their calling from the first election of Christ ●ut had a further confirmation after, & greater measure ● God's Spirit to lead them into all truth, as a justice of ●ace may be put into office, and yet receive a further ●on●rmation, yea and greater means to perform his pl●●●. ● affirm on the other side, (and shall, evidently 〈…〉 it God assisting me) that these 12 were not act● possessed of their Apostleship, till after Christ's surrection but were only Apostles elect, as you him the Major elect, who hath not the office of ●jor committed to him of a good space after. Nei● am I herein of the mind with the Papists (to put Yates out of fear) that Peter was not in office ● Christ gave him charge to feed his sheep Joh. 21, (wh● yet I am pe●swaded never Papist held of his Apo●ship, but of his primicy, and universal headsh● or bishopric) but of the same mind, whereof h● self is in his first argument, to wit, that his com●sion Apostolic was actually conferred upon ● jointly with the rest. John. 20. 22 23.  
1 Now if the commission Apostolic were but t●● given, they were but then, & not before actually ●postles, except he will say they were Apostles, be●● they had commission, that is calling from Christ to be. I would now see how he can salve ● wound, which he hath given himself.  
2 After that the Lord Jesus had Mat. 11. 11. p●ferred John Baptist above all the Prophets whi● were before him, he yet adds in the same place th●the least in the Kingdom of heaven is greater than ●● The least▪ that is the least Minister; In the kingdom ● heaven that is in the church of the new testament pr●porly called, which began not till after the death ● Christ who liu●d and died a member of the Iewi●●urch . the Apostles then being officers of the ●urch of the new testament, and Kingdom of hea●●, and not of the old or Jewish Church, it cannot ●● that they were Apostles in act, before Christ hath: except an adjunct can be before the subject, ●d an officer before the corporation in & of which is an officer.  
●. Considering the ignorance of these disciples at ●● time in the main mysteries of Christ: of the na●e of his kingdom, his death and ●e●ur●ection, ●at. 20. 21. Luk. 24. 20. 21. &c. ●oh●. 20. 9 Mar. ●. 14. as also, how utterly 〈…〉 they were gifts befitting Apost●l●cal teaching (for which) ●eing an extraord●nary dispensotion, and that in ● highest degree) extraord●nary, & infallible revela & direction of the spirit was ●equisit, where with ●●y were but first, (●s it seemet●) ●p●inckled John. ●. and afterwards more plentifully filled at the day Pentecost) they were as fit for an Apostleship as ●●vid was for Saul's armour which he could not ●eild nor go wi●h.  
4. Besides, if they had the office of Apostleship ●mmitted to them Mat. 10. how was it that they ●ntinued not their ministration in that office; but ●●rning after a few days to their master, continu● with him as his disciples till his death. Christ Ie● did not keep a company of none-residents about ●m for his chaplains, as M. Yates insinuates against ●●.  
Lastly, we are expressly taught, Eph. 4. 8. 11. ● Christ ●s●ended on high, he gave gifts unto men▪ Apo● Prophets, &c. The Apostles than were first given ●tually at the Lord's ascension, and Were before o● designed to become Apostles, or Apostles ●lect, ● not ordained▪ nor possessed of any office: and therefore preached, and that with warrant from Chr● without office.  
The next Scripture is, Luk. 8. 39 by M. Y● thus opened: Christ having delivered the man possess●●ids him go, and show what great things God had ● for him: and it is said he went and Preached (that is ● be to their purpose) by ordinary pains and study, he pr●●ched the gospel. And with pity upon us poor so● that cannot distinguish the publishing of amiracle, ● the gift (he should say the work, if he distinguish as he ought) of preaching; he addeth that if ●●● had minded to have made him a public preacher, he ● first have taken him with him, and instructed him, ● then have sent him abroad.  
1. Let it be observed, that the word used by M● for his preaching, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is the same word which commonly used for the most solemn preachi● that is, by the Apostles and evangelists, Second● Christ bids him, Mar. 5. 19 Go home and declare ● great things the Lord had done for him, and had had c● passion on him, and ver. 20. he is said to have publish● in Decapolis (Luke hath it, 〈…〉 ●great things Jesus had done for him. Which he do●, what else did he, but preach, publish and de●e the great love and mercy of God, in and by Ie● Christ towards miserable sinners for the curing of ●ir bodily and spiritual maladies? 3. Where he ●es the pyblishing of this miracle and the preaching of ● Gospel divers things, and pities us poo●e souls that cannot distinguish between them: as Christ bade the ●en of Jerusalem, not to weep for him, but for them●s; so surely had he need t● pity not us herein, ● himself in his so great mistaking. Are not the ●acles of Christ storied in the Scripture a main ● of the Gospel? and the publishing of them a ● of the preaching of the Gospel? And when M. ●s opens & publisheth a miracle of Christ's (as this ● did) doth he not as well and as truly preach the ●spel as at any other time? Let the wise judge, ● is to be pitied. To shut up this point, it is said ● 20. 30. that Jesus did many other signs, &c. and ●. 21. But these are written that ye might believe that ●s is the Christ, the son of God, and that believing ● might have lief through his name. The publishing ● of the signs & miracles which Christ did, is the ●ching of faith in his name, to salvation: which ● man therefore did, especially amongst them ●ch were not ignorant of the Law of Moses, and ●mise of the Messiah to come: which, by his glorious miracles done by his own power, and in his o● name, he both declared and proved himself to ●Joh. 5, 36 & 10. 37. 38. And where he adds, that C● gave this man commission to do that which he di●, but ● mirs who gave ours such authority, I answer even ● same Christ, as then immediately, so now media● by those unto whom he hath given authority u● himself for the ordering of the gifts of his spirit his Church. And sufficient it is for the question ●●tween him and me, if it appear (as in this pe● that Christ hath given commission to men o● office by an ordinary gift, to publish and preac● public the Gospel of salvation.  
I do quote next in my book, Luk. 10. ● which for that W. E. omitteth, and leaves out, ●Yates thanketh God; but in truth he hath more ● to thank him, for sparing him a place which so p●nantly proveth the preaching of the kingdom of● by men out of office: except he can assign some ● found office, and the same but of two or three ● lasting, as ver. 17. to those 70 there sent.  
We are in the next place to come unto Joh. 4● 29. 39 which he openeth and answereth with a●ration, as the fo●me● place, wit● pity and com●sion on this manner, ● simplicity, with contr●tion to his own writing simplicity that cannot see b● preaching of the Gospel, and carrying tidings of a● that told her (to wit▪ the woman of Samaria) ● things that ever she did, is not this (saith she) the Christ? ●t besides simplicity, here is contradiction: for says M▪ ●binson, and that truly, a woman is not suffered to ex●ise an ordinary gift of prophecy in the Church; and▪ ●ll the women of samaria serve your turn that it is law●●ll for men to exercise such a gift?  
It is indeed my simplicity to think that the Gos● (as the word importeth) is nothing else But glad ●dings: and that to preach the Gospel is nothing else ●t to carry or bring glad tidings of Christ before ●omised, then come into the world. It is also my ●plici●y to think, since by the tidings which this ●man brought, many of the Samaritans believed on ●●ist in a measure, ver. 39 and that without preaching ● word of God none can believe, Rom. 10. 14. 17. that ●refore she preached unto the Samaritans the same ●rd of God in a measure also, and that as truly & ●ectually as ever M. Yates▪ did to his parishionners ●ugh she went not up into a pulpit as he doth. And ●t he may judge aright of this matter, let him call mind, that those Samaritans received the books Moses as did the Jews: and as they looked for the ●essias, or Christ promised to, and of Abraham: ●●ing themselves for the children of the patriarchs▪ ● true worshippers of God, as they had been, ver. ● 28. and being so prepared, were easily made as ●ions, or corn fields white unto the harvest, ver. 35. ●d so this woman, by declaring unto them that, by which this Jesus, the son of Mary, proved himsel● to be the Christ, or Messiah promised, preached fai● unto them most properly and effectually, even t●●aine point of ●aith then in controversy both in ●dea and Samaria and Galil●●, and the countries the unto adjoining; which was, that Jesus was the Ch●●● I suppose M. ●●tes▪ hath not suffuciently thought these things, and do hope, that in godly modes●y ● will suffer himself to be better informed.  
And for co●●radict●o●, between these 2. proposition A woma● may not teach in the Church, and A wom● may teach out of the Church, or where no Church (as it was in Samaria) it must be by other Logi● than I have learned. But he will then demand as ● doth, how this woman's preaching can serve ●y ●●● I answer, very well, by good consequence of reas● thus: If a woman may lawfully teach out of ● Church to the begetting of faith as this women d● but not in the Church, because she is a woman ● sex: then a man against whom that reason of restr● of Sex lieth not, may lawfully teach both without within the Church. Of which consequence m● hereafter.  
Another Scripture is, Act. 8. 1. 4. with cha. 11. ● 20 21. where it is recorded how all the Church at ●rusalem was scattered abroad except the Apostles, ● that they which were scattered abroad, went every w● preaching the word, &c.  
M. Yates answereth, that besides the Apostles which ●ere in office, there were seventy disciples, which Christ ●efore his death had made labourers in his harvest: & ther●re these might preach, or any other that had an extraordi●ary gift of prophecy: the one by virtue of his office & gift ●gether, the other by commission from the Holy Ghost to ●xercise that gift which they had received in the day of ●●ticost, or any other, But says your authur, compare this ●ace with Acts 11. 19 20. 21. and the truth, will ful● appear. I answer ●● will fully appear against you: for ●hrist charged both his Apostles, and likewise the 70. ●isciples, that they should preach to none but the Jews: ●nd therefore it is sufficient that they had so many preachers in office already by the commission of Christ▪ to go●●orow all those places: neither w●l● I d●ny, that ●ere might be others whom the Holy Ghost immediately ●ised up to manifest the excellent gifts that were to be ●wred down upon the Church in the primative times.  
His answer is very dark and ambiguous, but in which are contained sundry errors evident enough. ● He makes those of the dispersio●which went about ●eaching the word, to be of the 70 disciples. Luk. 10. ●d others the like furnished with an ●x●r●ordinary gift ● prophesy: but seems to allow them for no officers ● the beginning of his answer, when he thus spea●eth, Besides the Apostles which were in office there were ●0. Disciples &c. yet afterwards in these words, and ●●refore it is sufficient, that they had so many preachers ● office already by the commission of Christ to go thorough all thes● places, etc, ●e bes●● w●s some office or oth● upon them. Secondry, ●e misseth in two Scripture which in his answer, ●e pointeth at: the former ●Act. 2▪ where he gathereth, that others besides the twelve, rece●ued the gift of prophecy extraordina● at the day of pent●cost: the ●ec●nd ●if I mistake no● is Math. 10. 5. 6. where he ●aks the edict or proh●b●t●on of Christ ●aid upon the Apostles, and (as h● sa●th) upon the▪ 70. Disciples of preaching to ●ny ● Je●s, ●●rr above the reach thereof, even unto this ti● of the dispersion, whereas it reached only to the dea● of Christ, when the wall of partition between Ie● and Gentiles was broken down: ●fter which the were by the express w●rds of their Commission ● preach to all people, beginning indeed at Jerusalem ●●arrying there, till they were endued with power from ● high, and so proceeding to all nations. Luk. 24. 47. 4● as it is also recorded Act. 11. 20. that some of the dispersion, preached the Lord Jesus to the Grecians ● A●tioch. 3ly, it is plain by that which I have fo●merly said, that neither these 70 disciples (no nor t●●2,) were by Christ possessed of any office before h● death; no nor yet furnished with any extraordina● gifts of prophecy: the evangelist (who knew we● and is worthy to be believed) bearing also witnes● with me, that the Holy Ghost was not yet given beca● that Jesus was not yet glorified, John. 7. 39  
Lastly it is altogether unreasonable to imagine the they who were scattered and preached abroad, being the body of the Church at Jerusalem (excepting the Apostles▪ were all officers: and little more reasonable to think that they were all extraordinarily ●nd●ed with the spirit▪ of prophecy. For first, there is no circumstance in the text ●eading that way: and to imagine extraordinary, and mi●●culous things without good evidence, is extraordinary 〈…〉 and p●esumption. 2. the only 〈…〉 given unto them a●●▪ ●ll he Church which 〈…〉 eye that were scat●e●ed ab●o●●: a●d again ●●●● 1●. ●ey which were sc●ttered abro●●▪ 〈…〉 th' 〈…〉 Cypru● & Cyrene, &c. nothing 〈…〉 any ●●●●ce of ministry. 3. Their preaching he●● and ●●e●e is 〈…〉 noted to be by reason of their catering hither and ●● there through persecution, and not of any e●t●●●rdinary gift, and dispensation committed unto the●. Fourthly, if they had been extraordinary Prophet● immediately, and extraordinarily inspired, there had been no need of so speedy sending of Bar●abas from Jerusalem 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 men's preaching was by a gift▪ ●nd liberty, common unto them and us.  
The next Scripture is 1. Pet. 4, 10. 11. As every man hath received the gift so minister the same one to another as good stewards of the manifold grace of God; if any man speak, let him speak as the oracles of God, if any ma● minister let him do it as of the ability which God giveth▪ that God in all things may be glorified, &c.  
This (saith M. Yates) is little to the purpose, only thus much: would the Apostle persuade, that we ought to be harberous one of another, and that without grudging, because all that we have is given us of God, who hath left us not as ingrossers of his benefits, but as good disposers to his glory and our brother's good.  
He that veiweth the place with out prejudice, cannot but see, that the Apostle would persuade more than so much: and that M. Yates doth injuriously enclose the Apostles words, ver. 10. to verse 9 which though they lie in common to both, yet belong much more to the verse following, v. 9 He exhorteth to hospitality, and v. 10. riseth from that particular to the more general use of all gifts or graces, & so v. 11. brings for example, two specialties. 1. the gift of prophecy in speaking. 2. the ministering of the ability which God giveth bodily or otherwise in the Church. neither can the Apostles meaning without extreme violence be restrained to ver. 9 which speaks only of hospitality: which is but the use or ministering of that one gift or grace of liberality. He saith in the tenth verse. As every man hath received the gift: that is as one hath received this gift, another that, and every one some: so minister the same one to another: that is, so let every such person mutually in the bond of ●ove as ver. 8. communicate his gift: as good disposers ●f the manifold grace of God: that is knowing that ●very one what gift soever, he hath received, ●s but as the Lord's Steward therein. Is Liberality●lone a manifold grace? and Hospi●ali●y alone the mi●●stering of a manifold grace of God? To the ministe●ing of a manifold grace, the Apostle persuades, and therefore not only that we ought to be harbourous one to another, which is but the ministering of one grace.  
Two other Scriptures from the Reu●la●ion follow. The former is cha. 11. v. 3. I will give to my two witnesses, and they shall prophesy a thousand two hundred sixty days, clothed in sackcloth.  
this is meant saith M. Y●tes) of the 2 Testaments, and the instruments that God should raise up to use as faithful witnesses against Antichris: but what is this for an ordinary gift of prophecy? Surely in this there is some extraordinary thing, because it is said God will give power, that is give them life again: for Antichrist ●●● k●ll these witnesses when he stopped the current of the Holy word of God, and shut the mouths of the ministers, &c.  
His exposition I will not deny (nor need to fear) save as with great partiality on the clergies part, he make the ministers of the word of God, that i●, men in office, the only faithful witnesses against ancichrist. whereas the contrary is most true; and that in Antichrists reign no church officer, as an officer witnessed against him, but all for him: as both having their authority by him, and binding themselves to submit their 〈…〉 trine to his censure. The persons indeed, that were also officers, even mass-priest, monks and friars, witnessed some of them against him, but so did not their offices, or they in respect of them, (which is all one) but rather with him, as aduantaging his state and Hierarchy. Something extraordinary I do with him acknowledge to have been in them, in respect of the order then prevailing, and of the bondage spiritual under which all both things and persons were: as also of the degree of their ordinary both gifts and graces to put them forth in service of the truth: but that these witnesses against Antichrist had any extra ordinary, or miraculous gift of prophecy (which he insinuateth, and must affirm if he will draw them from our part) is merely imagined both against experience & their own plea. But for the opening of this place, I refer the reader to our learned Countryman M. Brightman, where he shall find affirmed, and proved, that these two prophets were the holy Scriptures and Assemblies of the faithful.  
The other scripture is Reu. 14. 6, where the angel flieth in the midst of heaven having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people.  
By heaven (saith M. Yates) is to be understood the visible Church, and by the angel the learned men that God hath ever raised up in the midst of popery to carry the blessed word of God in the midst of heaven that is raised from the earthly corruption of Antichrist, but not as yet a● the height of purity, &c.  
As I do not conceive of any such mystery in these words. (flying in the midst of heaven) but only that these angels should roundly and clearly, specially in respect of former times, publish the gospel far, and near, as is the flying of a bird in the airy heaven or firmament speedy and evident; so, that signified, I assent to his exposition, as being also no way preindiciall, but much aduantageable to my purpose. For if those learned, and angel-like men were to publish the gospel in the midst of popery; and that neither by an extraordinary, or miraculous gift, nor by virtue of their office, than is public prophesying out of office by an ordinary gift approvable. The first part I hope he will easily grant; if not, let him name the man miraculously inspired in the midst of popery. For the latter, the office itself or function was no ministry of Christ's appointment, as being the office of a friar, monk, or mass-priest, so their power to administer it was from or by the pop● as universal Bishop: that is, as Antichrist. in respect then of the gospel which they had preached▪ and of their gifts & graces personal, by which they were both enabled & provoked there nnto, they were Angels of God; but in regard of there office, and power ecclesiastical▪ and hierarchical, Angels of Antichrist. Besides that when they gave their clearest testamony against Antichrist, they were, for the most part, all excommunicated out of the Church of Rome, and so being no members could not be officers of any Church. Whereupon I conclude, that the witness which they ga●e to the truth, was but personal and not ministerial so far forth as it was of God or by him approved. And thus it appeareth how in the quoting of those scriptures, we have not offered abuse to God's word, as he abuseth us, but have with good conscience, as in the sight of God, noted them as serving to prove lawful, public prophecy by an ordinary gift out of office.  
Lastly 1. Cor. 14. comes into handling, with the proofs thence taken: which what weight they have shall appear after rehearsal of some more general considerations promised in my book, in the same place, for the better understanding of the point, as, 1. that the Church of Corinth above all other Churches, did abound with spiritual gifts both ordinary and extraordinary. 2. that they abused these gifts too much unto faction and ambition. 3. that there upon the Apostle takes occasion in the beginning of the 12. Chap. and so forward, to draw them to the right use of the gifts of God, which was the employment of them to the edifying of the body in love 4. and Lastly, that having laid down chap. 13. a full description and large commendation of that grace of love, cha. 14, and the beginning of it, he exhorts to, prophesying, and to the study and use of that gift which though it were not so strange a thing as was the sudden gift of tongues. nor which drew with it such wonder and admiration, yet was it more profitable for the Church: and though a matter of less note, yet of greater charity, which must bear sway ●n all our actions, Whereupon I lay down the first reason for brethren's, though no officers, liberty in these words Because the Apostle speaks of the manifestation of ● gift or grace common to all persons, as well bre●heren as ministers, ordinary as extraordinary, and ●hat at all times which is love: as also of such fruits ●nd effects of that grace, as are no less common to ●ll, than the grace itself, nor of less continuance in the Churches of Christ, to wit, of edification, exhor●ation, and comfort, verse. 3. compared with 1. Thess. 5. 11, 14.  
In answering the former part of the Reason he is ●ery large but more negligent, as it appears in his ●enying that the Apostles speaks of a gift common ●o all persons, and in more than denying, for his rude ●erme I will conceal for his credit's sake, that it was ●ōmon to all persons at all times admiring how I dare ●ffirme any such thing: adding: that love was enioy●ed to all but this gift only of such, as did excel a●ongst them: whereas the very gift, which I speak ●f in that place, or grace rather, as I there call it, was one other▪ but the grace of love; as any that will may see in the reason: which general grace ough● to man●fest, and express itself in the ed●fying use of all ●●e special gifts of the spirit, which by it are set ● wo●ke and m●●ed, as the lesser wheels of a clock by the greater. & from which grace the▪ Apostle provoketh the Church to the stirring up of the gift of prophecy, unto ●d●fication, as well now as then. and whereas, to my ground, as he puts it, and as after a sort I intended from ver. 3. compared with 1 Thess● 5, 11. 14. viz. that since the end which is ed●fication▪ exhortation, and comfort continueth, therefore the gift of prophecy also continueth, he answreth; that there are many, means to effect one end, & yet some of them may cease yea all of them, & others come i● their rooms, ●s for extraordinary gifts, ordianry: & so for Apostles, ordinary Ministers: instancing furthe● in tongues, which ver. 26. are for ed●fication; he neither speaks so properly, as is meet, nor all admitte● which he saith, takes away the force of the Argum● Strange tongues, to speak properly, and expressly as in disputing, are no means of edifying the Church but the interpretation, and application of the matter of the tongues: neither doth the office of the ministry in itself edify. but the use and exercise of it in teaching, and exhorting? no nor yet the gift of prophesying, but as it is used in speaking, as ver. 3. he that prophesieth, that is useth the gift of prophecy, speaketh unto men, to exhortation edification & ●●mfort. There being then no other means to edify ●●hort & comfort in the Church but prophesying; the ●postle, as appeareth by the two places set together ●ying these duty from the common grace of love ●s well upon brethren, as officers, ordinary as ex●●aordinary, and at all times, in the Church, therein ●iues warrant to an ordinary exercise of prophecy in ●●e Church by men out of office, to wit having ●ifts and abilities answerable, to the end of the ●orld.  
The second Argument is from ver. 21. where the Apostle saith, ye may all prophesy one by one, that ●ll may learn, and all may be comforted, he speaks ●f all prophesying as largely as of all learning.  
This, saith he, is absurd: are all the Church Prophets ●● all may prophesy who shall learn? the Holy Gh. ●yes all but that is to be understood of such as have ●ifts: all aught to have the gift of hearing, but the ●●ke is not of prophesying: and I say this gift was ex●●aordinary for how could all men study the Scrip●ures when they had them not in their native ●ongues?  
It were absurd indeed, if I thought, that every per●on in the church were to prophesy: but why should ●e challenge me, or I purge myself of this absurdity? ●hereas the contrary is most evident, both in the ●ords of the question, which are that others having ●eceiued a gift thereunto, may aught to stir up the same, and to use it in the Church; and every when in the handling of it. By all than I mean all that ha● gifts: and so take all for prophesying as largely, y● in the subject, according to the received rule of o● pounding the notes of universality, as the other a● for learning. His question, if all may prophesy w● shall learn; is easily answered. For they who prophesy at one time may learn at another: It is the disease of the exalted clergy to scorn to learn any thing of others then themselves, and almost o● of another. Where he further saith, that all oug● to have the gift of hearing, but the like is not p●phesying, It is true and that every particular pers● in the Church is not bound to have the gift; but if ● speak any thing to the purpose in hand, he must ● further and say that no ordinary brethren out of off● ought to have the gift of prophecy: which if it w● true, then ought none to strive for fitness to beco● officers: neither were the reproof just which the Apostle lays, not only, nor so much, if at all, up●● the officers, as upon the brethren, H●b. 5. 11. that f● the time they ought to be teachers. Of his unwort● mistaken about the Scriptures not being in the Corinth's native tongue, which he makes the only grou● of his Answer, elsewhere. To conclude this argumen● The Apostle writing to the Church of Corinth, y● may all prophesy one by one, cannot be understood ● extraordinary Prophets, except we conceive that t●●●ody of that Church was or might be prophets ex●raordinary, and miraculously inspired: which, cōside●ing the super-excellency of that State by me elsewhere laid down, is a presumption above my reach and least of all agreeing with M. Yates his judgement in his answer to the next Argument, which is, that extraordinary prophecy did then begin to cease ●n the Church.  
The third Argument is from ver. 34. where the Apostle restrains women from prophesying, or other ●peaking in the Church with authority as also 1. Tim●. 11. 12. and in forbidding women, gives liberty to ●ll men gifted accordingly, opposing women to mē●ex to sex, and not women to officers: and again, in ●estraining women shows his meaning to be of ordinary not extraordinary prophesying: for women ●mmediately extraordinarily, and miraculously inspi●ed might speak without restraint, Exod. 15. 20. ●udg▪ 4. 24. Luk. 2 36. Acts 2. 17, 19  
It is a piteous thing to see how M. Yates intaggles himself about this Argument, straining all the ●eyns of his wit, if not of a more tender part, his consciene, to draw some face of answer upon it: That which hath any show of answer either in that place, or any other throughout his tedious and perplexed discourse, I will relate and refute: confirming the Argument clearly, as I am persuaded, to any indifferent ●udgment.  
His first answer, or exception is, that it is most absurd to imagine that the Corinth. women did follo● their study, and took ordinary pains to make sermons. Secondly that extraordinary prophecy d●cease, and that not all at once, but first in women & that the Apostle therefore especially aims at them, ● though, to wit in their own judgement the same measu● were still upon them, as well as in former time● when Christ that saves both man and women woul● extraordinarily manifest himself in both, yet first a●ter a sufficient manifestation of his grace & goodnes● he withdrew those extraordinary gifts from that s● then afterward from the other: His third answ● upon which he doth most insist, is, that the Apos● forbids two general faults in the women; the one that the would pray, and prophesy uncovered, 1. Cor. 11. ● imitating the Pythonisses and Sibelles of the Genti● in laying aside their veil, and spreading their hair ●gainst▪ decency, and comeliness: the second that in the husbands presence, they would be as ready to speak ● they: and therefore the Apostle finding the women to abuse this gift, prohibits the use of it, whether simply or ● he cannot judge. Fourthly, he admires by what Log● this will follow; women are forbidden to prophesy, therefore men have liberty: which, says he, is an ill cons●quence.  
In his first Answer or rather exception, he m● takes both the state of the question, and also the ●ture of the ordinance. The question is not of the study, or ability of these women, which yet I think was greater than he maketh account of, but of their forwardness to teach which was certainly 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 be restrained from teaching. Nay therefore they needed much more such a bridle of restraint to be cast upon them; especially considering their mannish boldness, and immodesty insinuated against them here by the Apostle, in part, but much more chap. 11.  
Neither for the second point, are they that speak in the exercise of prophecy, to make a sermon by an hourglass, 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, & that after the ministerial teaching be ended, as Act. 13. questions also about things delivered, and 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 prophet's gifts and abilities then, as under the law a bullock or lamb, that had any thing superfluous, or lacking in his parts might yet be offered for a freewill offering, but for a vow it was not to be accepted. Lev. 22. 23. so in this exercise of prophecy, as in a free will offering, according to the gift of God, that which is less perfect, and exact, may far better be accepted, then if the same were presented in the Pastors vowed service, and ministration.  
For his second Answer: As it is true, that extraordinary prophecy did ce●se by degrees, so is it not certain, but a mere presumption, that it ce●sed first in women, but most untrue it is, that the Apostle there aims at all ●● the ceasing of that gift in women, ecclesiastical Histories worthy of credit in this kind, do certify, that the stream of the spirit was so far from being near dry at this time, as that it ran a strong current well nigh a hundred years after, for all the extraordinary gifts thereof, as for the casting out of devils, foreseeing and foretelling of things to c●●e, healing the sick, & raising of the dead, of wh●n d●uers so raised lived many years after, witness amongst others Iraenaeus, adv. Her. lib. 2. c. 57 whom also for the same purpose Eus. Hist. Eccl. l. 5. c. 7. allegeth: And ever or women, evident it is by the Scriptures that extraordinary prophecy in a very plenteous manner by them, & that in the presents of men continued in the Church many years after Paul's writing of this Episte. Philip the Evangelist had four daughters vergins which did prophesy, Act. 2. 1. 9 and that in the presence of the Apostle. Lo, four extraordinary Prophetesses in one house. and the daughters of one man: so that ●itherto the conduit of the spirit of prophecy kept ●is course as well upon their daughters as sons. Joel, 2. Act. 2. So Rev. 2. 20. we read how the woman Jesabel ●alling herself a prophetess, taught and by teaching ●●duced the Lord's servants in the Church of Thya●yra, ●n which place, as the errors and evils of the person. ●s condemned, so is the former order of the Church manifested to be, that women, prophetesses extraordinary, might teach. Lastly, the prohibition of women by the Apostle is perpetual, and not with respect to this, or that time as it appears by the reasons there of, both in this place, and in the Epistle to Timothy, and such as equally belong to former times and latter: and no more to the latter end then to the beginning or meddle time of the manifestation of the grace and goodness of Christ.  
What can be more absurd then to say that these reasons, The women must be under obedience, 1. Cor, 14. 34. & not usurp authority over the man, but be in silence, because Adam was first formed, than Eve. An● Adam was not sedused, but the women, &c. 1. Tim. 2. 12. 13 14. were not moral and perpetual? Were not those reasons and grounds for womens' silence in the Church, without extraordinary dispensation by miraculous inspiration, of as great force seven years before, as when Paul wrote this Epistle? It is therefore most clear that the Apostle aims not at all, at any ceasing of the gift of extraordinary prophecy now growing on, but at the universal, and absolute restraint and prohibition of womens' prophesying, not extraordinary, but ordinary.  
In his third answer he dealeth worse than in any of the other, in labouring to smother one truth under another. For albeit the women of Corin●th were become so mannish, as that they would prophesi● uncovered, and without their veil, the ensign o● their subjection, yet doth not the Apostle meddle at all with that malady in this place, but in the 11. cha. of the Epistle, as himself noteth, Here and in Tim. he simply forbids the thing: there the manner of doing it. Likewise for their being as forward to speak as their husbands, and in their pre●ence, it may be true in part, and in some. But what then? Doth the Apostle in these places only forbid their speaking uncovered and permit them to teach so it be veiled? or forbids he only their being as forward as their husbands, but gives them leave to speak in the Church, so it be with good manners &, after their husbonds which his answer insinuates? Or is it not evident to all that will not shut their eyes, that he simply, & that severely, inhibits them all speaking whatsoever in this exercise, Are not the words plain enough? Let the women keep silence in the Church, for it is not permitted to them to speak, but to be under obedience, as the Law saith. And again, It is a shame for them to speak in the Church. And in 1. Tim, Let the women learn in silence with all subjection. And, I suffer not a woman to teach, nor to usurp authority over the man, but to be in subjection. For Adam was first formed, &c. Do not and every one of the Reasons bind women to all ●eace and deep silence in the Church, yea to such ●d so absolute, as that they may not so much as ask question for learning any thing themselves, ver. 35. ●uch less teach others any thing? I therefore con●ude this as a most certain and undeniable truth, ●●at the Apostle speaks here of such a gift and ex●rcise as women are simply forbidden to use in the ●hurch, and therefore not of an extraordinary gift ●r exercise, which they might use lawfully and did ●oth before, and a long time after the writing of this ●pistle.  
His last answer now comes in consideration, which ●s, that the consequence is ill, women are forbidden, and ●herefore men are permitted to prophesy in the Church by ●n ordinary gift.  
If the consequence seem not good, why doth he so struggle as before otherwise to make an escape split Argument? let us consider of the force of it, which appeareth to me irresistible in these 3. things. First, the Apostle in, and for this work opposeth the men to the women, sex to sex and so in prohibiting women, he permits men. When the H. Ghost opposing faith and works in the cause of justification, denies that we are justified by works is not then the consequence good, that therefore we are justified by faith where he opposeth believers and unbelievers in the ●●se of salvation and teacheth that believers shall be saved doth he not teach consequently, that unbelievers shall perish? if consequences be not good●● must confess myself far to seek both in Logi●● and Divinity.  
Secondly, the reasons of the prohibition of wom●● prove the consequence which are all such as prefe●● the men, before the women, and subject the women to the men in the Church, and in this very work of prophecy, of which he treateth. But now if in prohibiting women, he gave not liberty unto men▪ where were the prerogative of men above women which is the only ground, upon which he buildeth his prohibition?  
Thirdly, where verse 34. 35. It is not permitted for women to speak but if they will learn any thing to ask then husbands at home, if their husbands might not speak neither nor any more than they, what reason can be rendered of the Apostle so speaking?  
Lastly M. Yates in denying this consequence, showeth that so he might deny something, he took 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 use of that liberty, or else we must have some third kind of persons thought of, which are neither male nor female.  
My fourth Argument is from verse 29 and 32. L●● the prophets speak ●wo or three, and let the rest iudg● ●nd the spirit of the prophets are subject to the prophets. ●hence I affirm, that the Apostle speaks not of ex●raordinary prophets or prophesying, since they in ●heir Doctrine could not err, and so were not sub●ect to any such judgement, or censure of others. He ●nswereth roundly, though briefly in this place, that ●hese prophets were not infallibly assisted▪ and more larg●y in another place, that such prophets as have an in●allible assistance are no● subject to this Rule: but others ●hat had but as the Apostle said, Rom. 12. 6. meaner ●ifts were to be examined according to the p●oportion of ●aith, so that extraordinary prophets might mix some of ●heir own with the extraordinary gifts of God's spirit, ●hich was to be censured by such as had a greater mea●ure: for none are to think that all that ha● th●se extraordinary gifts were free from error in their ve●y doctrine. We see the strange gift of tongues was abused, and so ●ight the rest be.  
That one extraordinary Prophet had a greater mea●ure, and proportion of gifts then another, I acknow●edge; but that any one of them could err in doctrine or was not infallibly assisted therein by the spirit ● deny, as a most pernicious error, weaking the foundation of faith, and truth of the word of God: neither hath Master Yates so much as enterprised an answer unto the Scriptures brought by me to prove the contrary: which were Ephesians 2. 20. where the Ephesians as the household, or Church of God, are said to be built upon the foundation of the Apostles and Prophets, &c. & chap. 3. 5. where he speaks of ●mistery of Christ, which in other ages was not m● known unto the sons of men, as it is now revealed u● his holy Apostles and Prophets by the spirit. When it appears, that the Church is as well built upon t●● foundation of the prophets, to wit extraordinar● which then were, for of them he speaketh, as up●● the doctrine of the Apostles, and they as infallibl● even for the very foundation, inspired by the Hol● Ghost, as the other. So that, if the prophet's co●● err in doctrine, than the Apostles, & if in doctrin● taught why not written, and if one alone, why n● more, or all? and if they might err how know ●● that they did not err? If he say the meaner in gift might err, but not the greater; first the same follo●eth also touching the Apostles, how much more touching the Prophets before Christ. not comparible t● those after him, why then may there not be errors in the writings especially of those meaner gifts as without doubt some were in comparison of the rest? what whether this wind will bring who seeth not? Moreover, whereas we propound such interpretations and doctrines, as we gather from the Scriptures, by discourse of reason, and so may err; they, on the contrary every one of them d●livered doctrine by immediate inspiration of the spirit, in which by reason of the divine impression which it made in their hearts, differencing it from all both human collection and diabolical suggestion, they could not err, or mistaken; but know infallibly when. and wherein, they ●ere moved by the holy Ghost. Besides there is not alike ●ason of strange tongues, and prophesy, for the conside●tion in hand, since the Church is not built upon the ●●undation of strange tongues, as upon the foundation of ●ophesie; neither was the matter of the speech inspired ●t the language only, except the same persons were ●rophets also▪  
Lastly, if there were the like reason of tongues. and ●●ophesie, yet except men might err in a tongue, and ●e●m themselves inspired extraordinarily when they ●ere not, which were absurd to affirm; it could not e●nce any posibility of erring in doctrine by extraordi●ary Prophets.  
The last Argument in my book I take from ver. .37 ●8. If any man think himself to be a prophet, or spiritual let ●im acknowledge that the things that I write unto you are the ●ommandements of the Lord: But if any be ignorant let him be ●gnorant.  
M. Yates taxeth me for making a Prophet, and spiritu●ll man all one, since by a spiritual man is meant such as excel●ed in any spiritual gift, prophecy, or other, But without cause: since I neither mean more nor need more for my purpose, then that a Prophet be included in the general of a spiritual man. But wherefore doth he not answer the Argument or mind where the force thereof lieth? which is in the▪ words following; let him acknowledge that the things that I write are the commandments of the Lord. But if any man be ignorant, let him be ignorant. The extraordinary Prophets, were guided as immediately and infallibly by the revelation of God's spirit. as Paul himself, and might as▪ well have required of him to acknowledge that the things which they speak were the commandemen● the Lord, as he of them: neither was it possible that the or any of them should be ignorant, that the thi● which he spoke were the commandments of the Lo● Which Argument is also much strengthened, and mad● in my judgement, unanswerable; by that which we fin● ver. 36 Came the word of God out from you, or came it unto ● only? which words the Apostle doth not direct unto ● women, as M, Yates misconceaveth with great erro● and contrary both unto reason, and to the express Gre●● text which will not bear it, but to the Prophets; w● whom he dealeth, and that by way of comparison w● himself, from whom, to wit, by immediate revelatio● the word of God came after a sort to the Corinthia● Which plainly proves that they could not be extraord●nary prophets, from whom the word of God came u● the Church as well as from himself: they being inspir● immediately by the Holy Ghost as well as he.  
The Christian Reader may find, besides these, othe● reasons from this Scripture laid-down by our worth● countryman M. Cartwright in his Confutation of the Rh●mists, Sect. 5. for the justification of this exercise as ordinary and continual.  
The other Arguments in the same place of my book● to the same purpose, though M. Yates could no● but take knowledge of, yet he not thought good to meddle with, One of them only I will annex in this place word for word, as there I have set it down.  
It is the commandment of the Lord by the Apostle that a Bishop be apt to teach, and that such Elders or Bishops he called as are able to exhort with sound doctrine & to conuin● the gainsayers, 1. Tim, 3. 2. Tit. 1. 9 now except men, before they be in office may be permitted to manifest ●●eir gifts in d●ctrine so in prayer, which are the two main ●●rks requiring special qualifications in the teaching ●●ders, Acts. 6, 4. how shall the Church, which is to choose ●●em. take knowledge of their sufficiency, that with ●●th and good conscience they may call them, and sub●it unto them for their guides? If it be said, that upon ●ch occasion, trial may be taken of men's gifts: he that so ●ith, grants the question, but must know besides, first that ●ens gifts & abilities should be known in Some measure, ●efore they be once thought on for officers: and secondly, ●at there is none other use or trial of gifts, to wit in and ●y the Church, but in prophesying▪ for every thing in the ●ords house is to be performed in some ordinance there ● nothing thrown about the house, or out of order in it ●nd other ordinance in the Church save this of prophecy ● there none, where in men out of office are to pray and ●each, etc, Lastly, M. Yates in denying this liberty, be●●des other evils, reproveth the practice of all reformed ●hurches, and of the the Church of England with them. ● is not only permitted as lawful, but required as ne●essary where I line that such as have bent their thoughts ●owards the ministry, should before hand use their gifts ●ublickly in the Church: and intolerable bondage it ●ould be thought by them to have pastors ordained for ●hem as all there are unto the places in which they are to minister, of whose ability in teaching they had not taken former experience. And not only so, but it hath been further decreed in a solemn Synod, that in all Churches ●he ●●her springing up, or growing to perfection, the order of prophecy should be observed according to Paul's institution, and that ●nto that fellowship, to wit of Prophets, should be admitted ●ot only the ministers. but also the Teachers, and of the Elder● and Deacons and even of the very common people, ex ipsa plebe. if there were any which would confer their gift●●eived of the Lord to the common benefit of the Church, ● Harmon. Synod. Belg: de pro●hetica, Ex Synodo Embd● Can, 1. 2. And for England itself; what will M. Yates● to the Common places, as they are called; or Sermons, as ● deed they are in the colleges, not only permitted u● but imposed upon divers, who never received order priesthood? What to such as preach by the Bishops● cence, without any such order? yea to all such as are ●dained and called ministers, but have not actual char● & so are theas Popish accidents in the Sacrament, wi● out a subject? Lastly, it might be showed, if need we that greater liberty than he alloweth, is used by divers the Romish Church, the spiritual Egypt, and house bondage for God's people: so as the bondage of the v●Hager of Rome is not so great in this case, as he wo● bring upon Sarah herself.  
The Lord give unto his people courage to stand ● this liberty amongst the rest, wherewith Christ ha● made them free; and unto us who enjoy it. grace to ● the same unto his glory, in our mutual edification ●men.   
FINIS.  

Reader, be pleased to take notice, ●ow that, in the ● page of the preface and in the 18. line after the word answered, there must follow this: and thing in it know I non● not Answered