Treatise of Miscellaneous Questions, Chapter 5
CHAP. V.
Whether these Prophets and Prophesyings in the primitive Church, 1 Cor. 14. and 1 Cor. 12. 28. Ephes: 4. 11. were extraordinarie, and so not to continue: Or whether they are presidents for the Preaching or Prophesying of such, as are neither ordained Ministers, nor probationers for the Ministery.
THere are three opinions concerning these Prophets mentioned by the Apostle, 1. That they had neither extraordinary and immediate inspirations of the Spirit, nor yet were ordinary Ministers called to the office of Teaching, but Church-members out of office, having good gifts of opening and interpreting the Scriptures, for the edification, instructioun, and comfort of the Church, and hence is the warrant taken, for the preaching or prophesying of such Church-members as are well gifted, being neither Ministers, nor intending the Ministery: Neither doe the Independents onelyonly, but Socintans, and Arminians also cry up that libertas prophetandi. 2. That these Prophets were Church officers, and no more but ordinary Teachers or Interpreters of Scripture in the Church: without excluding the sons of the Prophets, or Probationers from their Assembly, and from exercising their gifts in preaching upon occasion, and fortryall of their gifts, or of the grouth and encreas thereof, yet I remember no place in the new Testament, where ordinary Pastors are said to prophesie, except Revel: 11. 3. where notwithstanding, prophesie is ascribed unto them in no other sence, than the working of miracles, vers: 6. Those have power to shut heaven, that it rain not in the dayes of their prophesie, and have power over waters to turne them into blood, and to smite the earth with all plagues as often as they will. All which (prophesying and miracles) is spoken by way of allusion to Moses and Elias. 3. That they were extraordinary Prophets, immediatly and extraordinarly inspyred by the holy Ghost; and that they are to be reckoned among these other administrations which were notto continue, or be ordinary in the Church. Synop: pur: theol: disp: 42. thes: 22. Martyr, loc: com: class: 4. cap. 1. Aretius, probl: theol. loc: 62. Calvin. Instit. lib: 4. cap. 3: § 4. Diodati on 1 Cor. 14. 1. the late English Anotations on 1 Cor. 12. 28. Mr. Baine on Ephes: 4. 11. together with two learned country men of mine, Mr. David Dikson, on 1 Cor: 14. 31. and Mr: Rutherfurd on his peaceable plea: c…p. 16. Apostles, Evange ists, Workers of miracles: I know many Protestant writers of very good note, are of the second opinion. But with all due respect unto them: I hold the third opinion, with Gerhard, loc: com: Tom: 6. pag: 72. and diverse others; the reasons which move me are these. 1. The Apostle distinguisheth the Prophets from the Pastors and Teachers; 1 Cor: 12. 28, 29. Ephes: 4. 11. The Prophets are enumerate among the publike Ministers which Christ hath given to the Church; Yet distinct from the ordinary Pastors and Teachers, 2. They are not onelyonly distinguished from Pastors and Teachers, but seem also to be set before them; yea, before the Evangelists, Ephes: 4. 11. And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, or as the Syriak readeth, and some Pastors and some Teachers, so distinguisheth Pastors from Teachers, as Mr. Bayne also doth: understanding here five, degrees of those who labour in the Word and Doctrine, the first three extraordinary, the last two ordinary. I know 'tis not alwayes preferred in honour and dignity, which is first mentioned: Yet I think our dissenting Brethren would not think it fit, nor suteable to enumerate their gifted and pro. phesying members, next to the Apostles, and before Pastors much lesse Evangelists, neither do I ground my argument simply and meerly upon the enumeration, but upon such an enumeration as is noted, with first, second, third, 1 Cor: 12. 28. And God hath set some in the Church, first Apostles, secondly Prophets, thirdlie Teachers, where he puts upon the Prophets the highest eminency and chiefest dignity next to the Apostles, which I thinke the prophesyi…g B…ethren of this age doe not look for; Chrysostome, de divers: nov: Test: locis: serm: 50. proves the chief dignity of Apostleship from these words: First Apostles: Is it not as good an argument to prove the next dignitie, to belong to prophesie from these words, Secondarilie Prophets. 'Tis true helps are mentioned before governments in that same Text. But the Apostle hath left o… his numericall order, before he come at these, and besides, both the Deacon and the ruling Elder, are Church officers, and neither of them Preachers, so that the difproportion is not so great when the Deacon is named before the ruling Elder: but that such Preachers or Interpreters who had no office at all in the Church, should be enumerate, not onelyonly among officers and Ministers of the Church, but before Teachers, and that in foure Texts, Acts 13. 11. 1 Cor. 12. 28. ibid. vers: 29. Ephes: 4. 11. and next to the Apostles too, and that with an order, of first, second, third, is to me utterly improblable and uncredible. 3. The Apostle mentioneth Prophets with a note of singularity, as not common, but more speciall, 1 Cor: 12. 29, 30. Are all Apostles? are all Prophets? are all Teachers? are all Workers of miracles? Have all the gifts of healing? do all speak with tongues? do all Interpret? Here the Apostle maketh a second enumeration of such administrations as were more rare; singular, speciall, dignified, and priviledged, and not competent to all Church officers, much lesse to all Church-members: Therefore here he omitteth the ruling Elder and Deacon; Hee saith not are all helps? are all governments? As if he had said; There are some officers appointed onelyonly for ruling, some appointed onelyonly for helping and overseeing the poore; These officers are neither Apostles nor Prophets, &c. And if prophesying be not a priviledge of all Church-officers, how much lesse of all Church-members: I might adde here, 'tis most agreeable to the native signification of the word Prophesie, that we understand it to be an extraordinary and rare thing; For if you consider the very notation of the word Prophesie is prediction, and foreign is from foreign, I foretell, of which more hereafter. 4. One of the Prophets of that time, is plainly described to have been inspired with extraordinary revelations, Acts 21. 10, 11. There came down from Iudea a certain Prophet, named Agabus, and when he was come unto us, he took Pauls girdle, and bound his owne hands and feet, and said; Thus saith the holie Ghost, so shall the Iews at Ierusalem bind the man that oweth this girdle, and shall deliver him into the hands of the Gentiles. There were other Prophets of the same kinde with Agabus, for so runnes the Text, Acts 11. 27, 28. And in those dayes came Prophets from Ierusalem to Antioch, and there stood up one of them named Agabus, and signified by the Spirit, that there should bee great dearth in all the world. 5. That these Prophets spake in the Church from extraordinary revelation and inspiration, appeareth by 1 Cor: 14. 26. When they came together, they had a Psalme, a Doctrine, a Tongue, a Revelation, an Interpretation, not onelyonly a Doctrine, and an Interpretation, but a Revelation, and vers. 30. after hee hath said, let the Prophets speak, two or three; He addeth, If any thing be revealed to another that sitteth by, let the first hold his peace: Upon which Text Gualther, Salmeron, and others who understand by prophesying in that Chap: the ordinary Ministeriall Teaching, are yet made to acknowledge, that this revealing of somewhat to another, was extemporary and extraordinary, and that it is no president for ourLoc. com. class. 4. Cap. 1. Sed in primitiva Ecclesia cum Prophetia vigeret, quid discriminis erat inter Prophetam & Doctorem? Respondeo, quamvis idem fuerit utriusque munus, tamen Doctores instituebantur a Praeceptoribus: Prophetae verò, …ine omni ope humana, repente afflatu Spiritus sancti concitatiloquebantur, Probl: theol: loc: 61. Prophetae ampliora habebant dona ideo Scripturae obstrusiora loca illustrabant eodem Spititu, quo scripta fuerunt—ideo de Scripturis rectius praedicabant. So Calvin. Instit: loc: 4. cap. 3. § 4. opening that Text, Ephes. 4. 11. understands by Prophets, such as had extraorinarie Revelations. times. P. Martyr, puts this difference between Teachers and Prophets, that Teachers were educated and instructed by Masters: Prophets, without all humane help; spake as they were on a suddain moved by the inspiration of the holy Ghost; Yea, although he takes the office and functions of Prophets and Teachers, to have been one and the same; yet he thus distinguisheth between them. So Aretius, speaking of those that bare office in the primitive Church, distinguisheh the Prophets from the Pastors and Teachers in this, that the Prophets had not onelyonly greater gifts for opening hard Scriptures, but that they did interpret Scripture with the same propheticall spirit, by which it was dictat and written, and likewise foretell things to come. 6. It hath been observed by Mr. Bayne on Ephes: 4. 11. and others that these degrees are capacious and comprehensive one of another downwards, not upwards, that is; An Apostle might prophesie, and doe the work of an Evangelist, Pastor, and Teacher: a Prophet might do the work of an Evangelist, Pastor, and Teacher: the Evangelist might do the work of a Pastor and Teacher. But every Pastor and Teacher could not do the work of an Evangelist, or of a Prophet, &c. If this observation hold, which hath pleased many, then we cannot understand those Prophets to have been no more but Pastors and Teachers, much lesse to have been any thing lesse than Pastors and Teachers, viz. Church-members, well gifted for exponding Scripture edifyingly, Chrysostome de divers: N. T. locis serm: 50. leaneth very much toward that same notion, for he calls Apostles the root, which was comprehensive of all the rest; a Prophet (saith he)Justin Martyr, dial. cum. Tryph. Iud. foreign, &c. For even to this present time, there are propheticall gifts, so that we ought to understand that the gifts which were of old in your nation are transferred unto us. might not be an Apostle, but an Apostle was a Prophet, Evangelist, &c. To prove that an Apostle did prophesie, hee cites these propheticall praedictions, 2 Tim: 3. 1. 1 Thess. 4. 15. Whereby 'tis manifest that he understands the prophesie mentioned by Paul to be extraordinary. 7. Unlesse we understand those prophets which Christ gave to the Church, 1 Cor. 12. 28. and cap. 14. Ephes: 4. 11. to have been extraordinarly inspired by the Spirit, then we shall not be able to prove from Scripture, that Christ hath given to the Church of the new Testament, any extraordinarie Prophets to foretell things to come. But 'tis certain that Christ hath given such extraordinary Prophets to the Church of the new Testament, such as Agabus, and the daughters of Philip: Eusebius tells us there were such Prophets in the Church, till the dayes of Iustin Martyr; which we have also from Iustinus himselfe. And now having the occasion, I must say it to the glory of God, there were in the Church of Scotland, both in the time of our first Reformation, and after the Reformation such extraordinary men, as were more then ordinary Pastors and Teachers, even holy Prophets receaving extraordinary Revelations from God, and foret…lling diverse strange and remarkable things, which did accordingly come to paste punctually, to the great admiration of all who knew the particulars, such were Mr. Wishart the Martyre, Mr. Knox the Reformer; also Mr. Iohn Welsh, Mr. Iohn Davidsoune, Mr. Robert Bruce, Mr. Alexander Simson, Mr. Fergusson, and others: It were too long to make a narration here of all such particulars, and there are so many of them stupendious, that to give instance in some few, might seem to derogat from the rest. But if God give me opportunity, I shal think it worth the while to make a collection of these things: Mean while although such Prophets be extraordinary, and but seldome raised up in the Church, yet such there have been: I dare say, not onelyonly in the primitive times, but amongst our first Reformers, and others. And upon what Scripture can we pitch for such extraordinary Prophets. If not upon those Scriptures which are applyed by some to the prophesying Brethren, or gifted Church-members; 8. There are but three senses of the word Prophesying, which I can finde any where else in the new Testament.
1. For such prophesying as is competent to all converted and gifted persons, when they are filled with a spirit of illumination, and speak with other tongues as the spirit gives them utterance: In which sense Ioel foretold, that daughters as well as sonnes, hand maids as well as men-servants, young and old should prophesie, Acts 2. 17, 18. Which was accordingly fulfilled upon the day of Penticost, for Acts 1. 14. and 2. 1. 4. This Spirit of Prophesie was powred out upon all the Disciples, men and women.
2. For such prophesying, …s is the preaching of ordinary Ministers, although I know no Text where without any controversie, the word is used for the ordinary Ministeriall preaching; Yet I understand the word to bee used, in this sence, (though by allusion onelyonly where of before). Revel. 11. 3. And I will give power unto my two witnesses, and they shall prophesie a thousand two hundreth and threescore dayes cloathed in sackcloath.
3. For extraordinary prophesying from immediate and miraculous inspiration, in which sence it is often used in the new Testament, as I shall shew anone.
But a fourth sense, viz. The prophesying of gifted Brethren, (not sisters) out of office, and that publickly, and by an ordinary gift, I can finde no where; and if we goe either higher or lower, then the ordinary Pastorall preaching, women as well as men might prophesie. in the Scripture language, Prophetesses, as well as Prophets. 9. The Apostle plainly distinguisheth, Prophesie, both from the word of knowledge, and from the word of wisdom, 1 Cor. 12. 8. 9. 10 For to one is given by the Spirit, the word of wisdome, to another the word of knowledge by the same Spirit, to another prophesie; now what is that gift and manifestation of the Spirit, which is supposed to be given to gifted and prophesying-members, must it not fall under that enumeration, 1 Cor: 12. 7, 8, 9, 10, 11. Is it then the interpretation, o… opening of Scripture, that is the Teachers part, the word of knowledge: Is it both to interpre…, and apply Scripture, that is the pastors part, the word of wisdome; Is it to prophesie, that is more nor either the word of …, or the word of wisdome, and is therefored … from both. 10. In that Text last cited, prophesie is mentioned, not only as a gift by which the Spirit worketh, for the profite and edification of the Church, but as a Ministery, function, and ad…inistration in the Church, for ve…s. 4. 5, 6. The Apostle teacheth us, that there are diversiti…s. 1 Of gifts foreign, 2. Of administrations, foreign. 3. Of operations, foreign, thereafter in reference to all these three, he addeth the enumeration of the particulars, ver. 8. 9, 10. In a Prophet hterefore there is foreign Ministerium, as well as foreign, and foreign, or foreign. Now foreign is frequently used in the new Testament for the Ministery, not onelyonly of ruling Elders and Deacons, Rom: 12. 7. of Pastors and Teachers; yea, of Evangelists and Apostles, Ephes: 4. 12. Col: 4. 17. 2 Tim: 4. 5. 11. Acts 1. 17. 25. and 12. 25. and 20. 24. and 2…. 19. Rom. 11. 13. 2 Cor: 4. 1. and 5. 18. and 6. 3. and 9. 1. and else where the English translators in these places render it sometimes Ministerie, sometimes Office, sometimes indeed foreign is used in the new Testament for any Ministring to the necessities of the poore Saints, by charity and almes. But no body that I know doth imagine or can imagine that this is the sense of the word, 1 Cor: 12. where foreign is joyned with foreign and foreign. Therefore I conclude that the Prophets in these primitive times, had an office or Ministery in the Church. 11. The word Prophesying is often used in the new Testament, for that which is extraordinary, and by Revelation, Mat. 26. 68. Rev: 1. 3. Acts 21. 9. Luke 1. 67. Revel. 22. 10. 19. Revel. 10. 11. Mark: 7. 6. 1 Peter 1. 10. Jud: 14. John Baptist is called a Prophet, Luke 1. 76. and 7. 28. Matth: 21. 26. and 14. 5. Christ himselfe is called a Prophet, Matth. 13. 57. Luke 7. 16 and 24. 19. John 4. 19. and 9. 17. Elymas the Sorcerer is called a false Prophet, Acts. 13. 6. Prophesying in the name of Christ, is joyned with other miraculous, gifts, Mat: 7. 22. Many will say to me in that day, Lord, have we not prophesied in thy name? and in thy name have cast out devils, and in thy name done many wonderfull workes, Acts 19. 6. and when Paul laid his hands on them, the holy Ghost came on them, and they spake with tongues, and prophesied. In this sence is the word used, when 'tis said that Cajaphas prophesied, John 11. 51. the same word is used for propheticall prediction, 1 Tim: 1. 18. according to the prophesies which went before on the Rev. 2. 22. Jezebel did call her selfe a Prophetesse. 12 Prophecy (as Paul speakes of it) is so farre from being a common priviledge of gifted Saints out of office, that it is one of the speciall and rarest gifts which the Apostles themselves had or could have, 1 Cor. 13. 2. And though I have the gift of prophesie, and understand all mysteries, and all knowledge, which stands there between the gift of tongues, and the faith of miracles: again, 1 Cor: 14. 16. Now brethren, if I come unto you speaking with tongues, what shall I prosite you, except I shall speak unto you, either by Revelation, or by knowledge, or by Prophesying, or by Doctrine. The first two, Revelation, and knowledge are immanent in the Apostle: The other two Prophesying and Doctrine; are transient from the Apostle to the Church. What shall my gift of tongues profite you, saith he; or how shall you be edified or satisfied thereby, unlesse, either I utter some Revelation unto you by Prophesying, or utter my knowledge unto you by Doctrine, so distinguishing Prophesying from Doctrine as greater then it; because Prophesying proceeds from Revelation, Doctrine from knowledge, in him that teacheth. 13. I have yet another reason, which I think will be a hard knot to our dissenting Brethren, the Apostle compareth in that 14. Chap: the gifts of tongues, and the gifts of prophesie. He commendeth both, as desirable, vers: 1. and wisheth to them all both these gifts, vers: 6. but rather prophesie as comparatively the better for edifying the Church. Et magis & minus, non variant speciem. There are both good and desirable gifts of the Spirit, given to profite withall, 1 Cor. 12. 7, 10, 11. The Apostle also alloweth as many to speak with tongues in the Church, as hee alloweth to prophesie in the Church; that is, as two or three of the Prophets may speak by course in one Assembly, so may two or three speak by course in a strange tongue, so that one interpret, 1 Cor: 14. 27, 29. Moreover, whereas it is supposed by our dissenting brethren, that all or most of the Church, women excepted, did prophesie; they must upon the very same ground, suppose that all or most of the Church, women excepted; spake strange tongues in the Church. For in the same place where 'tis said, that every one of them had a Doctrine and Revelation, 'tis said also that every one of them had a tongue and an Interpretation, 1. Cor: 14. 26. Which tongues considered and compared together, it will be found, that if the reasons hold good, and the consequences be valid, which are brought for the prophesying of gifted members out of office, and that therein they have the Church of Corinth a president, the like reasons, and als strong consequences will prove, that any two or three of a Church, who shall happilie have the gift of strange tongues, may speak by course in the Church, so that one Interpret, and that the Church of Corinth is as good a president for this, as for the other; Let our Brethren therefore, either make both these gifts (prophesie, and tongues) in the Church of Corinth, to bee extraordinary and miraculous, and so neither of them to bee an ordinary president: or otherwise, they must make them both to be set forth for ordinary Patterns and presidents, and so begin to cry up tongues, as well as prophesying, for if the gift of prophesie, be such as men may attaine by industrie and study, so is the gift of tongues: I know no way to loose the knot without acknowledging, that both the gift of tongues and that of prophesie, were extraordinary and miraculous, which is the truth.
These are the reasons which I lean to in this matter. I come next to answere, Objections. The first three Objections I finde in the foreign concerning Ordination: But I shall answere other Objections also omitted there, but which have been objected by others.
Object. 1. The Prophets, 1 Cor: 14 were not immediatlie inspired with prediction; for women that were so inspired, might deliver their prophesie in the Church, but there women are forbidden to speak, vers: 34. Answ: 1. But where finde we that women which were prophetesses, and immediately inspired, were allowed to deliver their prophesie in the Church. I suppose he had a respect to 1 Cor: 11. 5. But every woman that prayeth or prophesieth with her head covered, dishonoureth her head, which is meaned of the publicke Assemblie, for the Apostle is speaking of covering, or uncovering the head in the Church. But diverse Interpreters understand here by a woman, that prayeth or prophesieth, a woman that joyneth as a hearer in the publicke Assemblie, and so vers: 4. by a man that prayeth or prophesieth, a man that is a hearer, and joyneth in the ordinances. So that the Geneva annotation upon verse 5. gives a good sence of that Text: That women which shew themselves in publick and ecclesiasticall Assemblies, without the signe and token of their subjection, that is to sa…, uncovered, shame themselves. See more for th…s in Junius his annotations on the Arabike version in that place. …. If the Apostle by prophesying, 1 Cor: 11. 4. 5. Understand prophesying by immediate inspiration, then the Objection may bee retorted and turned into an Argument against the Objectors: For the sence of the word prophesying in the 11. Chap: may give light to the word prophesying in the 14. Chap. 3. Peter Martyr, loc: com: eccles: 4. cap: 1. Is indeed of opinion, that women which were prophetesses, and extraordinarly inspired, might sp…ak in the Church, provided that their heads were covered, in token of foeminine subjection, and that the forbidding of women to speak in the Church, extendeth to such, and so hee reconcileth, 1 Cor. 14. 34. 1 Tim. 2. 13. with 2 Cor: 11. 5. I doubt his opinion in this particular is not well grounded, onelyonly so farre I make use of it, that if 1 Cor: 11. 5. be meant of prophetesses, praying or prophesying in the Church, (which the Objector hath to prove). Then certainely the forbidding of women to speak in the Church, cannot be understood universallie, but with a reserve and exception of extraordinary cases: But how can this exception of prophetesses consist with with the Text, Let your women keep silence in the Church, Why foreign, Your women, they had prophesying women, as is supposed by these of the other opinion, from 1 Cor: 11. 5. Nay, even your women must be silent saith the Apostle; and the reasons which he addeth, are so universall as to comdrehend even prophetesses, they are commanded to be under obedience, and to be in subjection, which Martyr himselfe noteth, holds true of prophesying women, as well as others, and that for that cause their heads were to be covered: Another reason is added, 1 Tim. 2. 14. Adam was not deceaved, but the woman being deceaved, was in the transgression: It might be feared, saith P. Martyr, if women were permitted to speak in the Church, Sathan should returne to his first wyle, and deceave the man by the woman. Surely he that made use of Evah, might also make use of a prophesying woman to deceave, and so much the more, because, now since the fall, both man and woman are more subject to tentation. So that both the Apostles command, and the reasons of it seem plainly to exclude, even prophesying women from speaking in the Church, and if they be allowed to deliver extraordinary prophesies and revelations in the Church; why not also to prophesie as other gifted members. If that which is greater be allowed them, why not that which is lesse? And if prophetesses be excepted from the rule, 1 Cor: 14. 34. Why not also other women of excellent gifts.
Object: 2. The Apostle, 1 Cor. 14. 24, 26. speaks of prophesie as a gift in all, or most of the members of the Church, and forbids it to none, but women. Answ: 1. I have already proved from, 1 Cor: 12. 28, 29. and 13. 2. and 14. 6. that prophesie even in those dayes, was not a common, but a rare and singular gift. So, ibid: vers. 5 when he saith, I would that all spake with tongues, but rather that yee prophesied; hee intimateth that all of them did not prophesie. 2. When the Apostle speaks by way of supposition, vers; 24: But if all prophesie, this proves not that all did prophesie, neither can the very supposition bee understood universally: For if an unbeleever had come into their Assembly, and heard all, and every one of them prophesying; sure he had been so farre from being wonne thereby, that he had been more alienated from such a confusion. 3. That which gives greatest collour to the Objection, is vers: 26. When yee come together every one of you hath a Psalme, hath a Doctrine, hath a Tongue, hath a Revelation, hath an Interpretation: I shall freely offer my judgement concerning this Text to be considered. I hold the first hint from Cajetan upon the place; It is not said, every one of you can speak a strange tongue, or can utter a Revelation, &c. But foreign hath …. g. every one in the Church hath these things for his good and benefite, when one prophesieth, or two, or three, every one in the Church hath that prophesie, the like of Psalmes, Tongues, &c. Even as 1 Cor: 3. 21. 22. all things are yours, whether Paul or Apollo, &c. Where it may bee truely added, or Psalmes, or Tongues, or Doctrines, or Revelations, or Interpretations, all these are yours, all these hath Christ given to the Church for her good, men are said to have these things of which they have the good fruit, use, benefite, at least are allowed to have, and may have the benefite thereof, Luke 16. 29 they have Moses and the Prophets, Ephes: 1. 7. and Col. 1. 14. In whom we have redemption through his blood, 1 Cor. 2. 16. But we have the minde of Christ; Philip. 3. 17. ye have us for an example, Heb: 13. 10. we have an Altar, 2 Pet. 1. 15. we have a more sure word of prophesie, and the like. And thus I understand the Text now in controversie, the Apostle having from the beginning of that 14. Chap: perswaded that the gifts of tongues and prophesie might be used, not so as the men might be most admired, but so as the Church might be most edified, and that not so much the gifts, as the profitable use of the gifts was to be desired, he concludeth this point, vers: 26. Making a transition to certain Canons, for order in the use of tongues and prophesie, as if he had said, If these gifts be thus improved to edifie, then although every one of you hath not the gifts of tongues, prophesie, &c. Yet when yee come together, every one of you hath all these tongues, prophesies, &c. They being yours, for your good and edification. 4. But if our dissenting Brethren will not receave this sence, (which is quite contrarie to theirs). Yet in this Text, here, they can no more extend to all or most of the members of the Church, one of these branches, then another: If all or most of them did prophesie, then all or most of them had the gift of tongues, and the Interpretation of tongues, and Revelations, and the …ift of composing Psalmes, and so the same president shall bring in strange tongues, as well as prophesying, (of which more before) beside that of composing Psalmes. I shal hardly beleeve that our dissenting Brethren themselves will say, that all or most of the Church of Corinth had the gift of tongues. Let us see then, how they will restrict the words foreign every one of you in reference to tongues, they must allow us to make the same restruction in reference to prophesie: But if they will say at large, that all or most of the Church of Corinth, had the gifts of tongues, as well as that of prophesie, then they are loosers another way, by yeelding the president of the Church of Corinth (in that very place upon which they build their prophesying) to be extraordinary and miraculous. 5. Whereas the Objection saith, that all or most of them did prophesie, this addition, of most of them, is fictious and fallacious to hide weaknesse, for the Text hath no such thing, but saith, every one of you: Themselves dare not understand every one of you, universally, but in a restricted sence, for then Prophets, and Brethren should bee acciprocall, and convertible names in the Epistles to the Corinthians, and when 'tis said, the spirits of the Prophets are subject to the prophets, 1 Cor. 14. 32. the sence should bee no more, but equivalent (upon the matter) to this, the spirits of all the Brethren are subject to the Brethren. 6. Wherefore, every one of you, vers: 26. (if extended to prophesying) can be no more, but every one of you prophets, even as Isa: 1. 23. every one. i. e. every one of the Princes; Heb: 2. 9. Jesus tasted death for every man; i. e. for every man whom the Father had given him, or chosen to be redeemed, 1 Cor: 12. 7. But the manifestation of the Spirit is given to every man; i. e. that is, to every gifted man in the Church, to profite withall; Ephes. 5. 33. foreign, let every one of you in particular, so love his wife; that is, every one of you husbands, Isa: 9. 17. every one is a hypocrite, that is; every wicked person who cometh to worship before me; Luke 13. 15. Doeth not each one of you on the Sabbah, loose his oxe or his asse, that is, each of you who hath an ox or an asse: many other such instances might be given from Scripture. 7. Bullinger noteth out of the Greek Scholiast, that the Apostle here, 1 Cor: 14. 26. useth foreign, for foreign, and foreign, that is, one of you hath a Psalme, another a Doctrine, another a Tongue, &c. Beza gives us the same sence, and refers us to 1 Cor: 1. 12. which is a notable clearing of this Text, for the very same phrase: foreign, is there used: Every one of you saith, I am of Paul, and I of Apollo, and I of Cephas, and I of Christ, yet every one of them did not say all this, but one said, I am of Paul, another said, I am of Apollo, &c. The Syriak confirmeth the same sence, for 1 Cor: 14. 26. he rendereth thus: Whosoever of you hath a Psalme, let him say on, and he who hath a Doctrine, and he who hath a Revelation, and he who hath a tongue, and he who hath an Interpretation: So the Arabik version (which Iunius on his Marginall annotations upon it here commendeth) runnes thus. If any of you hath a kinde of Psalme to say, and he that hath a Doctrine, aud he that hath a Revelation, and he that hath a Tongue, and he that hath an Interpretation, let all this be done to edifying.
Object: 3. These gifts which are required in a Prophet, 1 Cor: 14. 3. 26. are such as men ordinarly may, and do attain by industry and study Answ. 1. The contrary hath been clearly proved, and that wery Text, vers: 26. proveth it; the more strange it is, that a Text which mentioneth revelation, tongues, should be cited for ordinary study and industrie. 2. 'Tis said indeed, vers: 3. He that prophesieth, speaketh unto men to edification, and exhortation, and comfort. What then; did not an extraordinary Prophet, an Apostle, an Evangelist speak unto men to edification, and exhortation, and comfort? No man dare deny, but they did, yet this cannot prove that Apostles and evangelists were not extraordinary Ministers: The edification and fruit which come to the Church by these Prophets, is one thing, the way of revelation and inspiration by which the prophesie came, another thing: the Apostle is there onelyonly comparing two extraordinary and miraculous gifts together, tongues and prophesie: Of the two, prophesie is rather to be desired, for the edifying of the Church, for he that speaketh a strange tongue, cannot edifie the Church, except it be interpreted, but he that prophesieth, edifieth the Church by his very gift of prophesie, with lesse businesse, and without an interpreter; This being the scope and sence of the Text, it may discover the weaknesse of that ground, upon which many have supposed that the Apostle means nothing by prophesie, but the ordinary gift of expounding, and applying Scripture; yea, vers: 6. prophesie and revelation, are at once held forth, both as edifying, and as distinct from doctrine, and revelation distinct from knowledge, must needs be taken a gift, and not to be numbred among ordinary gifts (as Iunius upon the Arabike, in the place noteth) what ever acceptions of the word, we may finde else where in Scripture.
Object. 4. But the Apostle bids them desire that they may prophesie, vers: 1. how can one desire, or pray in faith for a miraculous and extraordinary gift of the Spirit. Answ: 1. He bids them not onelyonly desire, that they might prophesie, but that they might have other spirituall gifts, such as the gifts of tongues, So vers: 1. and the interpretations of tongues, and hee wishes to them all the gift of tongues, now the gift of tongues was extraordinary and miraculous, as Acts 2. 6, 7, 8. They might desire both the one gift and the other, to glorifie God, and to profite withall. 1 Cor: 12. 7. yea, they might pray for it in faith for these ends, and so much the more, because Mark. 16. 17. the promise is made to beleevers of that first age. And these signes shall follow them that beleeve, in my name shall they cast out devils, they shall speak with new tongues, &c. And why might not the prayer of faith obtaine the gift of prophesie, as well as recover the sick, Iam: 5. 15. although neither the one nor the other might be prayed for, with that absolutenesse, and peremptorinesse of desire, as saving mercies and graces necessarie to salvation, which is intimated in part by the different phrase, noted by Erasmus, and others to be used, 1 Cor: 14. 1. follow after charity, foreign, pursue it, or as (the Syriak) runne after it, so follow after love, as never to be satisfied till ye overtake it, be earnest in the pursuite of it. But concerning tongues, prophesie, and the like, he addeth; and desire spirituall gifts foreign a word which falleth short of the other, not signifying any affecting of any thing with all our endeavour (as the other word doth) but only a high esteeming, valuing, admiring, wishing of a thing which, yet, if it be denyed to us, we must sit down satisfied without it.
Object: 5. But these Prophets were to be judged, examined and tryed, 1 Cor: 14. 29. 32. therefore it seemes they were not extraordinary Prophets infallibly inspired. Answ: 1. If those who came under the name of extraordinary Prophets, might not be tryed and examined, why are there so many caveats in the new Testament, to beware of false Prophets, Mat: 7. 15. and 24. 11, 24. 1 Iohn 4. 1. Did not the Lord admit of Moses his objection, that peradventure the children of Israel would not beleeve him, that God had appeared unto him, and sent him, wherein God will have him to satisfie them by signes and miracles, Exod. 4. 1. to vers: 10. are not the Bereans commended, Acts 17. 11. for proving and trying the Doctrine of the Apostles themselves by the Scriptures? 2. Although such as had the gift of prophesie, did not, nor could not erre, so farre as they were inspired by the holy Ghost in prophesying, much lesse in writing Scripture, yet they might have, and some had their owne mistakes and errors in particular cases; whereof I shall have one instance in Elias, who said, he was left alone: But what saith the answere of God unto him, I have reserved to my selfe seven thousand, &c. He spake from his own spirit, when he said he was left alone, but the answer of God corrects his mistake. Another instance in those prophesying Disciples, Acts 21. 4. Who said to Paul through the Spirit, that he should not goe up to Ierusalem. Therefore foretelling and foreknowing of Pauls danger at Jerusalem, was from the spirit of prophesie, but the consequence they did draw from hence, that therefore Paul should not go up to Jerusalem. This Interpreters conceave, was only from their own spirits, though they misfathered it upon the Spirit of God. 3. 'Tis well observed in the English annotations upon 1 Cor. 14. 32. That although those prophesies were infused by the holy Ghost, that cannot erre, yet all things are not alwayes revealed to one, and that which is not revealed to one, is oftentimes revealed to more, and sometimes in clearer manner. There might be also some thing mingled with that which the Prophets receaved, and it might fall out, that that which they added of their own, by way of confirmation, illustration or application, might be justly subject to censure, wheher it must be tryed and judged by others, whether the prophesies proceed from the inspiration of the holy Spirit, and according to the rule of faith, Esa. 8. 20.
Object: 6. The Apostle distinguisheth Prophesie from ministery, Rom. 12. 6, 7. therefore they who prophesied, were gifted persons out of office. Answ: 1. Diverse resolve that Text thus, that first the Apostle maketh a generall division of Ecclesiasticall offices, Prophesie, comprehending these that labour in the word and doctrine, Ministery comprehending those that labour not in the word and doctrine, and that thereafter the Apostle subdivideth prophesying into the pastorall and doctorall function: and Ministery, he subdivideth into the office of the ruling Elder, Deacon, and the other of shewing mercy, which was committed sometimes to old men, sometimes to widows. 2. When I look again and again unto that Text, I rather incline to understand by prophesie there, the extraordinary prophesie, and by Ministery, the ordinary offices in the Church. Having then gifts saith the Apostle, and differing according to the grace that is given to us, whether prophesie, let us prophesie according to the proportion of faith▪ that under the colour of prophesie and revelation, wee bring nothing which is not agreeable to the rule of faith, Or Ministery, let us wait on Ministery. If our office and administration be ordinary, let us attend it; and not slight it, because it is ordinary. Then he enlargeth this last by an enumeration of the ordinary offices in the Church, Pastors, Teachers, ruling Elders and Deacons. While I am writing these things, I finde Gomarus upon Rom. 12. 6, 7. of the same opinion, that prophesie is meant here of that which is extraordinary, Ministery of that which is ordinary.
Object. 7. But that Text, The Spirits of the Prophets are subject to the Prophets, is applyed by many Presbyteriall writers, for the upholding the authority of Classes, and Synods, which is not a good argument of these prophets, if these Prophets were extraordinary. Answ. This makes the argument nothing the weaker but so much the stronger. For if Prophets who were immediatly inspired, were to be subject to the examination, and judgment, …nd censure of other Prophets, and if Paul and Barnabas gave an account, before the Apostles and Elders at Jerusalem of their doctrine, so much opposed by some at Antioh, Acts 15. and if Peter being accused for going in to the uncircumcised, was put to make his defence to them at Jerusalem, Acts 11. then à fortiori, it doth much more become ordinary Pastors and Teachers, to submit to the judgment of an Assembly of Pastors and Teachers; And generally as in civil justice, 'tis a good and equall rule, that a man be judged per pares, so proportionably in Church censures, it will hold among Church officers or Ministers, that they should be judged per pares, an Apostle by the Apostles, a Prophet by the Prophets, an Elder by the Elders.
Object. 8. Iudas and Stlas are called Prophets, Acts 15. 32. and they exhorted the Church, yet they were out of office, for they are distinguished from the Apostles and Elders, and said to be chiefe men among the Brethren, vers: 22. Answ: 1. This president will carry the prophesying Brethren very high, for Silas is reckoned by Divines to have been an Evangelist, which may be collected from his travelling through so many places with Paul, for spreading the Gospell, Acts 16. 17. Act: 17. 4, 10. 14, 15. Act. 18. 5. others think hee had a Ministeriall charge at Jerusalem, but the former opinion seems to be better grounded. 2. The word Brethren and Brother, does not ever note such as were out of office in the Church, but 'tis diverse times used, (and so I take it here) of such as were neither fixed as Elders nor so eminent in the Church as Apostles, but had speci…l and extraordinary employments, or administrations in the Church, as 2 Cor: 8. 18. 22, 23 1 Cor: 16. 12. 2 Cor: 1. 1. Heb: 13. 23. 1 Cor: 1. 1. 1 Pet: 5. 12. Ephes: 6. 21. Col: 4. 7. Philem: 1. 20. From which places it is manifest, that the Apostles fellow labourers in their extraordinary administrations, are often called Brethren, and among these Brethren, Iudas and Silas were chiefe men, either for the greatnesse of their gifts, or more aboundant labours.
And now in the close, my advise and exhortationis unto such Brethren as take upon them to preach, or prophesie, neither being nor intending to be ordained to the Ministery, that they would yet take them to serious second thoughts of this businesse, and seeing that prophesying which they take for their president, hath been so clearly proved to have been extraordinary, seeing also Christ hath appointed Pastors and Teachers for the ordinary work of the publicke teaching, edifying the Church, and perfecting the Saints, Ephes: 4. 11. 12. (which ordinance is sufficient for that end), those Brethren should do well to improve their gifts in another way, by writing, and by occasionall exhorting, admonishing, instructing, reproving, comforting others, in that fraternall manner, which is sutable to Christians out of office: If they desire any other work in the Church, let them desire the Pastorall office, and offer themselves to tryall in order thereunto, for as Greg: Nazianzen saith, orat: 7. Christ hath appointed this order in his Church, that the flocke may be one thing, Pastors another thing; And again, 'tis a great businesse to teach, but it is safe and harmlesse to learn, why makest thou thy selfe a Pastor, when thou art one of the flock.