submit to Object this and other ordinances of Christ is for want of a power in them To this I answer That I doe beleeve the reason why many doe Sol. not submit to truth is not so much for the want of a spirituall power if they be Saints as for want of light yet I judge some may see a thing and not conforme to it by reason of feare or worldly respects I confesse I cannot but wonder to thinke any one should be cleare in their judgements that God had commanded any particular act to be done by them and yet should say they want power except they acknowledge it to be from a temptation or combate in them and so their burden it is true Paul said he knew not how to do what was good but it makes him cry out the reason is because of a combate with his enemies but for any Saint to pretend a want of power and feeles nothing hindring him or fighting against him I must be bold to say to him t is through the subtilty of the evill one whereby he is become carelesse and dead through the World or else expects what he is like never to finde viz. an extraordinary power he knowes not what considering that no other power is needfull to carry one forth to his duty then that which doth accomplish or fulfill it if a man should be hungry and yet expect another power from heaven to carry him forth to eat then that naturall power he is created in would not every man judge him not in hjs right mind So I say here who ever expects any extraordinary power whither he will or no more then what is created in him in the new creation in the Lord Jesus to carry him forth to doe his duty when discovered to him may for ought I know misse his expectation and let all such search their hearts with a spirituall candle and I beleeve they will find it to be self world carnall reason and Satans suggestions which set up themselves in their hearts and then they cry out they want power they want power oh consider if Will I say if Will be not absent also for he that Willeth to doe his duty and desires to be made conformable surely God will enable him that which I have said concerning Power in this is true in any other command of Christ for us to serve and keepe Chap. VI. Sheweth the Continuance of this Ordinance I Shall now in the last place shew you how long the Ordinance Thaâ— continuâ— of this ordinance is till Christ come of baptism was and is to continue wherein I shall also shew the continuance of Churches and other Ordinances of Christ which is Till Christ come again the second time without sin to salvation till he comes to raise up our vile naturall bodies and make them like his own glorious body which I shall first evidence to you from the Scriptures and then answer those objections that seeme to have weight in them against it The first Scripture that I shall instance in is Mat. 28. 19. 28. Goe yee therefore c. Teaching them to observe all things whatsoever I have commanded you and lo I am with you alway even unto the end of the World Amen The Lord promiseth his presence to be with his disciples in all ages That we may cleerly understand this Scripture we must consider God may be said to be present with them to whom he spake two waies either with their persons and so he was all their dayes or with their doctrine and so he is in all ages in this last sense I understand this Scripture neither can it be interpreted truly otherwise for if any say as some do he means his presence shall be with their persons to the end of the world that cannot be for the end is not yet but if any say the end is come to them I answer the Lord saith not til the end of the World come to you but simply til the end of the World the word in the Greek is the same with that end the disciples askt Christ of Matth. 24. 3. which is the end which Christ saith is not yet neither knoweth any man the houre thereof But by the end of the world we may understand the utmost parts of the Obj. earth and so Christ was with them to the utmost part of the earth The word mentions not earth but World and the end of it so Sol. that by the World we are to understand people not ground and by end not the furthest part of the earth but the comming of the Son of man in the clouds visibly to good and bad which is plainly seene if we consider the words I will be with you alwayes or all dayes but might some say what meane you by alwayes even to the end of the World so that this last clause is â—a more full confirmation and explanation of the word alwayes that is to say for ever from whence I conclude the meaning is God will alwayes even to the last day be present with their doctrine by which presence he is as truly said to be present with his disciples as Moses and the Prophets were said to be with the Jewes the Apostles as the foundation are yet with us and God with them now their doctrine was faith and obedience to the commands of Christ Goe teach and baptize teaching them to observe all things I commanded you and loe I am with you to the end of the World Another Scripture is Eph. 4. 11. 12. 13. And he gave some Apostles c. For the perfecting of the Saints till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ From whence wee may observe that Christ hath placed such officers in his Church which is all his people to the end of the world that may be instruments to make all the Saints one perfect man Now all Saints make not up this perfect man till they are all gathered together into unity That which the Apostle saith Hebr. 11. 39 40. of the Fathers They received not the promises God having provided some better thing for us that they without us should not be made perfect Perfection as I have before in the first part demonstrated is not by parts but of all together the Fathers without the Apostles the Apostles without us and we without those that are to come after us shall not be made perfect Now till that time wherein we shall attaine unto the measure of the stature of Christs fulnesse the Lord hath placed in his Church Apostles c. which Church was not any particular Church in whom all these officers or gifts were placed but all Churches or the Church in all ages according to that of Paul I as a wise master builder have laid the foundation and another buildeth thereon And therefore is it said The Saints are built upon the
acceptation of the word viz a particular and individuall substance or being distinct from another In this sense I say there are not three persons in God for this is to make three Gods but because the Scriptures no where saith there are three persons I hope the word invented by mans wisedome shall not be imposed on any as a snare let us more look to things then words I say according to the Scriptures there are three that beare Record in Heaven the Father viz the infinite being the begetter of the Son and the Son viz the expresse image of God the reflection or likenesse of himselfe which is the word begotten of the Father and the spirit the mutuall kindnesse love and communication of the Father and the Son for God is love all agree in one in one man Christ Jesus the Father is in him the Word is in him for it was made flesh and dwelt among us and the Spirit is in him viz the eternall love of the Father the sweet and heavenly influences thereof it is given to him without measure So that God manifested in the flesh in a way of union is Christ for all that may be knowne or understood or enjoyed of God is in the Lord Jesus Nay further what ever God is to a Saint he is it in Christ Jesus for the fulnesse of the God-head dwelt in him bodily that is to say God in his highest manifestation of himselfe in power grace and truth c. For he was full of grace and truth The sum of what I have said or can say in this particular which notwithstanding I must confesse comes infinitely short of the height of its glory is that the conjunction of Father Son and Spirit after a spiritual and wonderfull manner in the man Jesus Christ is the Lords Christ So that God in Christ is God the Father dwelling in and uniting the humane nature after a wonderfull and unspeakable manner to himselfe and therefore is Christ called God and Man and because of this union Christ sometimes speaks as he is man and so dies sometimes as the Word which is God in him and so he raiseth himself from the dead sometimes in a way of union and so he is the Mediator between God and Man the Man Christ Jesus Chap. V. Sheweth how God in Christ unvailes himself to the sonnes of men wherein is shewn that Christ is our Priest and the manner of his Consecration and fitnesse for his Office HAving shewed what we are to understand by God in Christ and what the Lords Christ is I am come now to shew that Christ was not anointed for himself only but that he might communicate of his fulnesse to others which appeares in these two considerations First in that Christ was designed by the Father or set apart or â—â—secrated to a glorious work Secondly in that Christ is made fit capable and able effectually to performe whatever worke was imposed on him which his being anointed holds forth to us Of these in order In Christ's designation to a worke there are two things to be observed 1. What the worke is that Christ is consecrated to 2. The manner of his consecration Concerning the worke it selfe it is a three-fold office or ministry viz a Priestly Propheticall and Kingly office wherein all the appearance of the love wisedome or power of God are clearly made manifest I shall speake of these in order Now the Priesthood of Christ is that order or office that Christ What the Priesthood of Christ is hath from his Father in a way of relation to God and Man offering up sacrifices to the Lord. Wherein are two things considerable First The Priest Secondly The Sacrifice be offers For he is not a Priest but in reference to his offering of Sacrifice The Priest is Jesus Christ even the man Christ whom I have already Christ is the Saints highest Priest discovered to be the anointed of the Father even this man that that an unchangable Priesthood who is the Son of God according to the divine nature and humane nature it is he that is our Heb. 9. 11. High Priest But now seeing no man takes this honour to himselfe but he that is called The manner of Christs consecration Heb. 5. 5. of God as was Aaron So also Christ glorified not himselfe to be made an High Priest but he did it that said unto him Thou art my Son this day have I begotten thee The Father anointed him as I have showne more at large before and now shall shew you the manner of his consecration Which was 1. With an oath saith the Psalmist The Lord hath sworne and will not Christ consecrated by an Oath repent Thou art a Priest for ever after the Order of Melchisedeck needs must we conclude the matter is of great concernment that is mannaged with so much solemnity That God should with an oath confirme it it hath much weight in it An oath amongst men puts an end of strife and seales up the matter in question Men in all ages as I have said before being convicted in their consciences that God is displeased and must be pacified have had their Priests to accomplish that service Nay the Lord appointed many Priests to offer Sacrifice to himself But now that he might make it appear that none of these were his eternal Priests that he might put all out of doubt and clearly reveal his own mind and the immutability of his counsell sweares by himselfe there being none greater then himselfe to sweare by that he had made established and consecrated the Lord Christ to be the everlasting Priest upon whom he had conferred his everlasting Priesthood The Priests of old were made without an oath but Christ with an oath by him that said unto him Thou art a Priest for ever As if God should have said Son its true there have beene many Priests that I have made but they are dying Priests and their Priesthood is but a shadow or type of thine which I commit to thee for thou art my well-beloved and shalt not dye of thy Priesthood there shall be no end for I have said yea I have sworne it and cannot lye The Priests of old were consecrated by the powring Oyle on their heads and the putting on of the holy garments so our High Priest Christ consecarted by the powring on of oile was set a part for this office by that holy Oyntment even the power and Spirit of the most high by the voice from the most excellent glory that gave this Record of him This is my well-beloved Son in whom I am well pleased The Lord Christ ministers in the Sanctuary with the oyle of joy gladnesse and acceptation powred on him with the garments of righteousnesse and salvation Aaron and his Sons had garments yea holy garments for glory and for beauty which garments were most exquisitely made for workmanship Exod. 28. 2. 3. wise-hearted men filled with wisedome by the Lord being onely
to Antioch being a good man and full of the spirit Thus was Paul and Barnabas separated by the Church for the worke of the Lord. Now I desire you to minde this that the power calling and enabling any to preach the Gospell and baptize is no other but the same power for the nature of it that carried out and enabled the Apostles and Evangelists of old to preach and baptize I say the Church hath power to appoint or separate any whom God hath made willing able to do this as a part of the work of the Lord for Baptisme of water is an ordinance in relation to Church fellowship which is visible And surely the Church is not destitute of power for the accomplishment of that which is so necessary in visible fellowship namely the administration of that Ordinance It is true say some many may preach the Gospell but are there any who Object so preach it as the Apostles did for the word in the Greeke speaking of the Apostles preached is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So saith Christ in his Commission 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preach the Gospell which holds forth a preaching with authority having a message to deliver which word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Gryer So that the Apostles preached even by way of Preclamation as it were But speaking of the scattered brethren Acts 2. It is said They went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Preaching after such a manner as any other might doe declaring the Gospell of peace but so that the administration of Baptisme is tyed to such who preach in the first sense and not to them that preach in the latter sense In answer to this objection I say That the Greeke words Sol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are promiscuously used in the Scripture So that from them there is no good ground of such a scruple for in the 8th of Acts verse 15. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used as it is said there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but verse 8. we shall see the same preaching of Philip to be held forth by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there it is said They believed Philip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangelizing or preaching the things that concerne the Kingdome of God The same word is likewise used in the last verse And so Paul expresseth the true nature of his preaching by the same word saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes we finde the preaching of the Gospell to be expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Acts 8. 25. so Acts 11. 19. There it is written They went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching the word to none but the Jewes By which it is evident that the preaching the Gospell is not so restrained to one particular word as no other word is sufficient for the holding of it forth But further the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a preaching a joyfull message like a good messenger from which I shall conclude that the Preacher of the Gospell He that believeth and is baptized shall be saved is the true administrator of this Ordinance But may some say Many that have professed to be the true administrators Object of this Ordinance and have administred it upon severall persons doe now deny it so that except there be some visible miraculous demonstration between them that doe truly preach the truth who are really sent of God and them that onely seeme to be so and in truth are not we are like to be deceived in the Administrator and so the Ordinance will be without effect In answer to this Grant that many may fall from what they Sol. professe and professe what they doe not really enjoy and seeme to be what they are not Yet notwithstanding we need not expect miracles of distinction nor question our Baptisme for mens denying what they professe it is neither a new nor a strange thing many in the Apostles dayes did so and Judas one of the twelve fell from his profession and ministry too yet the doctrine that Judas was commanded to preach did not fall in his fall Suppose a wicked man may speake the truth to thee who wast ignorant of it and God should make that truth to be powerfull in thee and that many should afterward deny it shall their unbeliefe and back-sliding make the faith of God of none effect God forbid So if a man preach thou oughtest to be baptized and thou dost submit to the will of God if he denies it thy Baptisme is true for indeed it is not essentially necessary to the administration of Ordinance of Baptisme that the administrator should be such a one that shall never deny the truth for if so it must be revealed from heaven who shall continue before we may be assured of a true Minister which we have no ground in all the Scripture to expect neither is that any ground at all for us to submit to that or any ministry Visible appearances are the ground of visible administrations and our faith and practise is not tyed to the persons of any but to the doctrine of Jesus Christ So that if any one comes in the name of a Disciple preaching the doctrine of Christ and God makes us to see it our duty to conforme to his doctrine wee should not question so much his calling as manifest our ready conformity to the will God I shall onely add this to this particular that I cannot finde that Gods people were ever made uncapable of doing their duty for want of an administrator But the same God that enjoynes the observation of a command likewise provides a sutable way for the execution thereof 8. The next thing to be spoken to are the subjects of Baptisme Of the true subjects of Baptisme of water which without guesses suppositions or strained consequences we shall finde plainly discovered to be Saints visible professors believers Therefore saith the Scriptures He that believeth and is baptized Baptisme followes faith as Peter evidently demonstrated when the Eunuch asked What hindred that he might not be baptized saying If thou believest with all thy heart thou mayst So it is said that Crispus and many Corinthians believed and were baptized they are such that repent and gladly receive the word these and these onely are the true subjects of Baptisme But may some say It is true visible believers are subjects of Baptisme so Object also are the Infants of believing parents therefore you doe amisse to restrain it to them that make an outward profession of the Gospell These late yeares have so abounded in this controversy that Sol. I might well spare my labour of answering any other wayes to it then by advising thee to consider what hath beene written by others but seeing it remaines still an objection I shall endeavour briefly to remove it out of thy way and therefore will shew thee that infants are not the subjects of Baptisme which I shall onely demonstrate by two
16 17. So that if they did baptize in the name of the Lord Jesus and yet could not give the Holy Ghost but prayed afterwards for them that they might receive it it is very manifest that baptizing in the name of the Lord Jesus and the gifts of the Holy Ghost or spirit are distinct so that indeed all that we finde the Apostles doing is something visible or externall they pray they preach they lay on hands and baptize all these as performed by them are onely outward acts For Paul planteth and Apollo watereth but God gives the blessing Yet notwithstanding though the acts of these be outward yet the spirit principle and power are all spirituall And indeed as divine a power of the Spirit is required in the true baptizing or being truly baptized with water according to the Gospell as there is in preaching believing or praying But it may be the Baptisme of the spirit in the second sense viz of regeneration Sol. or renovation according to that in Titus 3. 4. which is meant in Mathew and Marke before mentioned I answer to this It cannot be meant of that because that is the Obj. ground of the Baptisme of water and included in the words saying He that believeth For no man can truly believe but he that hath the spirit of God for the fruit of the spirit is faith and by faith are we renewed So that if it had beene meant so the words should have beene rendred thus He that believeth by the spirit and is a believer by the spirit shall be saved which is a fruitlesse needlesse and uselesse repetition of one and the same thing So that indeed it cannot truly be interpreted of any other Baptisme then a Baptisme of materiall water And againe What I have said of the incapacity of the Disciples giving the gifts of the Holy Ghost is as true here they could not neither did they give this spirit at all either in regeneration or miraculous appearances but did baptize But may some yet say You speake of another Baptisme viz of afflictions Object and though it may not be meant of any of the former yet it may be of this That it cannot be meant of this is apparent for it was such a Sol. ministration of Baptisme that the Disciples of Christ were to bee Administrators thereof Now we know the Ministers of the Gospel preached not bonds but liberty peace and joy full of glory the world and the Devill are the authors administrators and actors of troubles persecutions and afflictions and so are not the Apostles of Christ who acted in this baptizing divers but never persecuting any But though it may not be understood of internall afflictions yet it may be of Object Conformity to Christs death We are conformable to Christs death in believing for wee Sol. through faith become dead to the world in believing there is the similitude of Christs death and resurrection in the spirit but this Baptisme followes believing as I have shewed before But if what I have said from this prove not satisfactory to thee goe along with me a little further and let us consider Acts 2. 38. Then Peter said unto them Repent and be baptized every one of you in the name of Jesus Christ for the remission of sinnes and yee shall receive the gift of the Holy Ghost He first bids them repent which is the work onely of the spirit in the new birth or regeneration And what then And be baptized with what Baptisme With the Baptisme of water and yee shall receive the Holy Ghost He saith not your Baptisme is the receiving the Holy Ghost but being baptized you shall receive the gifts of the Holy Ghost that is to say of tongues or miracles There is another Scripture yet deserves our consideration which is Acts 8. 12 13. When they believed Philip preaching the things concerning the Kingdome of God and the name of Jesus Christ they were baptized both men and women Then Simon himselfe believed also and when he was baptized he continued with Philip. Now would I know what Baptisme it is that Simon was baptized withall Surely you will not say it was the Baptisme of the Holy Ghost if you shall consider verse 16. The Holy Ghost was then fallen on none of them for they were onely baptized in the name of the Lord Jesus and afterwards they received the Holy Ghost Anst if any say it was the spirit of regeneration that cannot be for Simon that was baptized was in the gall of bitternesse and bond of iniquity whose heart was not right in the sight of God verse 22 33. So that I say it was a Baptisme of materiall water a visible externall Baptisme upon the profession of his faith But notwithstanding all this may some say These are but arguments where Object doth the Scripture speake of Baptisme with water either commanded or practised in the name of the Lord Jesus We are not destitute of Scriptures to evince this if their authority Sol. may be prevalent Philip and the Eunuch came unto a certaine water and the Eunuch said here is water what hindereth but I may be baptized Acts 8. 36. 38. To whom Philip answered If thou believest with all thy heart thou mayst And so they went both into the water and Philip baptized him Which water is materiall water and not metaphoricall or mysterious as some may conceive for Philip required faith to be in the Eunuch and so the spirit before he would baptize him with water Yet to put all out of controversy consider Cornelius and the Gentiles having received the Baptisme of the Holy Ghost Peter concludes from thence assuredly none ought to forbid them and makes a challenge to any one if they could to shew cause that they should be denied the Baptisme of water and Commanded them to be baptized in the name of the Lord. Which Baptisme of water was not the Baptisme of the Holy Ghost but was dispensed upon them after they had received that Acts 10. latter end Surely you need not to spend so much time or paper in the proofe of a thing Object that is so evident Had I not knowne it to be so confidently gainsayed I should not Sol. have done it so that I hope if thou knowest it already it will confirme thee and silence if the Lord shall vouchsafe to speake by it them that oppose it Chap. III. Sheweth that Christ is the author and institutor of water Baptisme with the true nature use and end of the Baptisme of water The Lord Jesus is the author and ordainer of the Baptisme of water I Shall in the next place shew you who is the Author of this Baptisme of water I have beene speaking of which was him that I have already proved commanded the Apostles to preach faith and Baptisme to baptize them that were taught Therefore saith Christ All power in heaven and earth is given to mee Goe yee therefore preach and baptize the Lord Christ from heaven is the
vertue of that authority whereby we exhort each other to Sol. live sutable to the Gospell in civill things how shall wee see the power of the doctrine preached except in their conversation and how shall we know that except we be conversant with them or enquire of them Paul tels us A Bishop must be no striker c. which qualities must be knowne to the Church or else how can they choose him Paul tooke notice of mans idlenesse and of others disobedience which makes him urgent in these relations to presse conformity to the Law of the Lord Jesus I say the Church ought to strengthen build up and edifie each other in love I am now come to speak of the spirituall gifts given to this Church Of the duty of the Church A word of Wisedome which are divers First A word of Wisedome now a word of Wisedome is a gift whereby a soule is made able not onely to behold the great mysteries of the Lord but is also able to bring them forth seasonably orderly advantageously for the whole t is a word that is able wel to rule order mannage and dispose of the things of the Church for the edification of the whole Secondly A word of Knowledge Knowledge is that gift whereby A word of Knowledge we understand the truth of God there are many sayings darke in the Scripture now the word of knowledge makes them cleare and evident resolveth doubts and teacheth the ignorant knowledge and wisedome differ as I judge onely in this that the true ordering and wise disposing of knowledge it selfe for the benefit of the whole is attributed to wisedome Thirdly Discerning of spirits Here must be knowledge in Discerning of spirits this also for this is that by which we are enabled to try spirits by their doctrine for this is the very way that the Lord prescribes for the tryall of spirits viz by their doctrine 1 John 4. 1 2 3. This discerning of spirits is not as many conceive that we should immediately know whether their spirits be right or no any otherwaies then by their doctrine and conversation which gift is not given to all but to those who by reason of spirituall use have their senses exercised to discerne betweene good and evill Fourthly Prophesy Which Prophesy is two-fold either a foretelling of things to come as Philips daughters Agabus did or else it Prophesy is a speaking in the Church to edification exhortation consolation 1 Cor. 14. 3. Thus may all prophesy one by one and the rest judg This prophesy is an excellent gift whereby the Church is edefied the Lord glorified and Satan put to flight I shall in this shew you the true ground and power of prophesy the persons who are to prophesy and the true use and of prophesy The true ground of propesy is the true knowledge of the testimony The true ground of prophesy of Jesus which is the doctrine of Christ except a soule be led through the inspiration of God in the light of God he cannot truly prophesy the power enabling to it is the power in the new creation We believe and therefore we speake Many conceive Saints are not to prophesy till they have such an immediate power seizing upon them which may force them to speake whether they will or no which for my part for these two reasons I judge contrary to Scripture 1. Because we are commanded Not to quench the spirit nor despise prophesying Now if prophesy did so move in a man who could quench the spirit of it surely it would worke irresistibly A second reason why I so judge is because it is said The spirits of the Prophets are subject to the Prophets Now herein are they subject that One must stay till the other holds his peace and the rest must judge what is delivered Now I say these two things would be frustrate was it by such a power some pleade for for what need any to be judge if it comes with such a power And how could they stay one for another or keepe silence one for another if such a power was in them But this I say there is or ought to be such a power as may enable them To speak to edification exhortation comfort that by course that there be no confusion and this is prophesy upon a good ground I shall onely to this particular adde this word that wee are no where commanded to judge the principle of a brothers actings neither his acting by his principle but his principle by his actions Secondly The persons who may so prophesy are all the brethren who may prophesy all the Prophets Therefore saith Paul Yee may all prophesy this all he interprets to be the Prophets saying Let the Prophets speake two or three and let the rest judge 1 Cor. 14. 29. May not women prophesy in the Church Surely it is said a woman praying Object or prophesying which implyes shee may prophesy as well as others In answer to this consider the same Apostle that saith Let the Sol. Prophets prophesy in the same Chapter also saith Let your women keep Whether a woman may speak in the Church 1 Tim. 2. 11. 12. silence in the Churches for it is not permitted unto them to speake from whence and from that in Timothy Let the woman learne in silence with all subjection But I suffer not a woman to teach nor to usurpe authority I conclude a woman may not so prophesy as the brethren may in the 14 of Cor. and that for these reasons 1. Because she was first in the transgression through her forwardnes to teach and aspiring above her place she was first deceived and did deceive her husband 2. She is more subject to temptation and to be deluded by reason of the weaknesse of her nature Now God will have her learne in silence she that taught the man to his fall must now be taught by him and be in subjection 3. That hereby she may manifest her humility in willingly becoming subject who subjected her husband through her enticement to so much misery But yet notwithstanding when I consider the reason of their being commanded silence to be taken from the Law and yet under the Law Miriam and Deborah were Prophetesses And when I minde that God made a promise That his sonnes and daughters should prophesy And that Philip had foure daughters which did prophesy Acts 21. 9. And when I weigh Pauls saying A woman praying or prophesying with her head covered it makes me believe that a woman may prophesy and that in the Church also So that I say wee must necessarily consider the manner of her speaking to be here forbidden she may prophesy as prophesy is considered an immediate gift from heaven for the revelation of some great secret or mystery that the brethren are ignorant of or for the foretelling of things to come she may speake being carried out thereunto by a power from the Lord yet in this