The Shepherds Wanderings Discovered, Chapter 15
CHAP. XV. Wherein Mr. Sheppards ſeventh and eighth Argument for Lay-preaching are Examined, and one of them found not to conclude Logically. In the handling of the other is examined whether Prophecy, mentioned in the new Teſtament, be ordinary preaching and expounding Scripture.
I Am come to your ſixth argument.
The Apoſtle Paul doth reprove the irregular uſe of this gift in the Church, 1 Cor. 1.14. and doth direct them in the right uſe of it.—Ergo.
Your Logick is thus:
He that doth reprove an irregular uſe of a gift, and direct in the right uſe, doth grant and eſtabliſh an uſe. But the Apoſtle, 1 Cor. 2.14. doth reprove the irregular uſe of the gift of prophecy, and direct in the right uſe of it.
Both theſe propoſitions are true, I muſt deny the concluſion which ſhould be thus, or elſe it doth not conclude what you would have it.
Ergo, The Apoſtle doth grant that gifted men not called to the office, may expound Scriptures publikely in a conſtituted Church.
But Sir, if you conclude thus, I will tell you your premiſſes do not prove your concluſion, and your argument is a paralogiſme, all that you conclude is this: Ergo, The Apoſtle eſtabliſheth an uſe.
We grant it, that in thoſe times there was an extraordinary gift of prophecy, which the Apoſtle eſtabliſheth the uſe of, and directeth thoſe that had it how to exerciſe it. But what's this to your purpoſe? if you look againe into that, 1 Cor. 14. you will finde that the Apoſtle doth give rules likewiſe to direct in the uſe of the gift of Tongues, but doth it therefore follow, that that is a ſtanding continuing gift?
But I haſten to your ſeventh argument, for in this you have not ſo well lookt as to conclude your queſtion in your concluſion, (ſurely this is not the argument confirmed Mr. Marſton, nor that light that in Mr. Simons Judgment ſhould convince the world of this truth) for this argument ſhies at the Monſter and refuſeth to conclude neer it. If I miſtake not, I am now come to Goliah, & indeed it is the beſt argument can be brought; yet, if I miſtake not, in the ſtrength of God with a ſling and a ſtone, he may be ſlain too. It is drawn from: 1 Cor. 14.23, 24, 31, 32.
You may all prophecy, that is (ſay you) all amongſt you that have this Propheticall gift, [prophecy] that is, uſe it [one by one] that is orderly one after another, that all may be taught, &c.
Your argument is this, If all that had the gift of prophecy in the primitive times, might prophecy orderly, then all that have the gift, may expound and apply Scriptures now.
But all that had the gift of prophecy then might—Ergo. we deny your Major: for two reaſons.
1. We ſay that that gift of prophecy was an extraordinary guift which none now have, your argument labours of that fallacy which is call'd Fallacia equivocationis, we ſay again.
2. That that prophecying was an act of extraordinary officers.
To this you anſwer:
1. By telling us there are two ſorts of Prophets mentioned in Scripture, 1. Such as were to foretell things to come, or reveale Secrets by vertue of an extraordinary calling from God onelyonly, ſuch you ſay were Agabus, Acts 11.17, 18, 19, 20 21. Philips Daughters, Acts 21.9. Barnabas, Simeon, Lucius, Saul, Acts 13.1. Judas, and Silas: Acts 15.32. the twelve Brethren, Acts 19. John Baptiſt, Math. 11.7, 9. of ſuch the Apoſtle ſpeakes, 1 Cor. 12 8. Eph. 4.11. 1 Cor. 13.2. and they, Math. 7.22, 23. Math. 15.7. 1 Sam 9 6. All this is true, we will make uſe of it anon; by the way, I hope I ſhall heare of none of theſe Scriptures or inſtances brought to prove the liberty of private brethrens prophecying. But then you tell us:
There were others that improperly and by way of reſemblance called Prophets, either becauſe God did more reveale himſelfe to them then to others, and they had a part of the propheticall gift, ſo Balaam. 2 Pet. 2.16 So Noah was called a Preacher. 2 Pet. 2.5. ſo ſome were called Singers —ſo the Angell calls himſelfe a prophet, Rev. 22 9. So the two witneſſes who prophecyed, Rev. 11, 3 4. &c. So Abraham, Iſaac, and Iacob ſeeme to be called Prophets, Gen. 20 7. Pſal. 105.15. — And theſe were ſuch whether men in or out of office, that had a gift or skill above others, by their ſtudy and labour in the word, and not extempore or miraculouſly, and were able to open and apply it to the profit and edification of others, 1 Cor. 14.1. 1 Tim. 4.13, 15. 2 Tim. 2.15, 1 Tim. 5.17. And this name we doe not finde to be any where more applied to preachers then to the people. But the preachers in office are clearely diſtinguiſhed from them as th…y are from Apoſtles and Evangeliſts, Eph. 4.11. 1 Cor. 12.28. And the word ſeemes rather to be applied to all, Pſal. 105.15. Gen. 20 3 And the places urged by the preachers to this purpoſe, 1 Cor. 14.22. Lu 4.24. Rev. 18.19, 11, 10. doe no more belong to them then others, and according to them there was and is a gift of prophecy, which is nothing elſe but an ability and skill which ſome men have above others to teach or to open, and to expound Scripture, and to apply it to the edification, exhortation and comfort of others, 1 Cor. 13, 9, 14, 3. and theſe are the prophets, and this is the prophecy intended eſpecially, 1 Theſ. 5.20. deſpiſe not prophecying, and ſo Rev. 10.11, 19.20 1 Cor. 14.1. and from v. 24 to v. 31: Rom. 12.6. 1 Cor. 13.9. And all thoſe that are ſaid to witneſſe againſt the doctrines and doings of Antichriſt (are ſaid to prophecy, Rev: 11.3.6. Some other Scriptures there are which ſeem to refer to both theſe kinds of prophecy, as 1 Cor. 12 6, 7, 8, 9, 10. Matth. 7.22, 23. 1 Cor. 14.31. Theſe Prophets, and this kind of Prophecy, which we have laſtly laid open, are not extraordinary, nor ceaſed, but have been, and ſtill are in the Chriſtian Churches. And this guift of Prophecy is, and is to be found in the Preachers and people, who have or may have it at this day.
Here now is a tedious confuſed diſcourſe to very little purpoſe. I know not well how to unravell it, there is ſuch a jumbling together of things granted and denied; things true and falſe, and doubtfull. I had beſt (I think) deale with it in this laſt method. And 1. ſhew you what is true, and granted to us. 2. What is falſe and denied by us. 3. What is doubtfull betwixt us. Firſt therefore:
1. It is true that ſome were called Singers, that had rare gifts in making ſongs, though not one of all the five places he brings proves that any one in Scripture was called a Singer, but thoſe in Office, 2 Sam. 23.1. Indeed David is called a Pſalmiſt, becauſe he made Pſalms.
2. It is true that he ſayes, That a skill in Scripture muſt be got by ſtudy and labour and doth not come extempore and miraculouſly.
3. It is true, That the Preachers in Office are diſtinguiſhed from Prophets, Eph. 4.11. 1. Cor. 12.28. neither were they ſuch Prophets.
4. It is true, The Angel is called a Prophet, Rev. 22.9. and the witneſſes, Rev. 11.3.4. From hence we argue,
If a skill to open and apply Scriptures muſt be got by ſtudy and labour, then it doth not immediately come from the Spirit without any humane power and induſtry, as be told us, p. 15. 2. Then thoſe are not to undertake it that cannot ſtudy, or doe not labour for it.
3. If the Prophets ſpoken of, Eph. 4.11. 1 Cor. 12.28. be diſtinguiſhed from Preachers, then their Office is ſomething elſe beſides expounding Scripture and applying it, that's the Paſtors and Teachers worke.
4. If the Prophets were ſo guifted, as Paſtors and Teachers are not, then ſurely beyond our guifted brethren?
Come we now to what is falſe in what he hath ſaid.
1. It is falſe that Balaam is called a Prophet, as prophecying is uſed for expounding and applying Scripture. He foretold things to come, Num. 24.5, 6, 7, 8.V Calv. ad loc. Deodat. ad loc. Mr. Calvin ſayes, he was inſpired by God. Deodate thinks it was becauſe he was a witch.
2. It is falſe that thoſe places, 1 Chro. 25.6. 1 King 10.12. Ezra. 2 65. 2 Sam. 23.1. prove that any are called Singers not in office; and if they did prove it, it were nothing to the purpoſe.
3. It is falſe, that thoſe mentioned, 1 Cor. 14.1. or that prophecying mentioned 1 Tim. 4 14. were ſuch Prophets as did that thing which you call expounding, and applying Scripture; or that that was their prophecying, to expound Scripture upon ſtudy and labour. Prove that: for your places, 2 Tim. 2.15. 1 Tim. 5.17. They have nothing about Prophets or prophecying.
4. It is falſe that the term Prophet is any where in the Goſpell either applied to ſtanding Goſpel-officers, or to people.
5. It is falſe to ſay, that by that text Pſal. 105.15. Prophets can be applied to the people, for they are before called the Lords anoynted; nor can it be properly applyed to any but the Prophets of the Old Teſtament.
6. It is falſe to ſay, the term Prophet, Gen. 20.3. is applied to ordinary people, for v. 3. the time is not mentioned, v. 7. it is, Abraham is called a Prophet, but was he an ordinary brother, think you? he was a Prieſt, Gen. 22. he ſacrificed, and might every Jew doe this? he did it in an extraordinary time, before the Law was ſetled for the worſhip of God; he was called a Prophet, becauſe God revealed himſelfe to him miraculouſly.
7. Neither doe the Preachers apply any way, but by way of alluſion any of thoſe Texts, 1 Cor. 14.22. Lu. 4.24. Rev. 18 20. to themſelves they literally reſpect neither people, nor ordinary Goſpell preachers.
8. It is falſe to ſay, that the prophecy mentioned, 1 Cor. 13.9, 14, 3. 1 Theſ. 5.20. 1 Cor. 14.1, 24, 25, 26, 27, 28. Rom. 12.6. 1 Cor. 13.9 is nothing elſe but a gift and ability that ſome men have above others, by labour and induſtry to open Scripture, and apply Scripture for edification. It was a miraculous extraordinary gift given by extraordinary revelation in that infancy of the Church, and thoſe Scriptures, 1 Cor. 12.6, 7, 8, 9, 10. Math. 7.22, 23. 1 Cor. 14.31. ſpeake onelyonly of ſuch a gift, ſee reaſons for it in my Vindiciae, p 50. 51. how you have anſwered them we will ſee anon.
9. It is falſe to ſay, that the prophecying and prophets mentioned, 1 Cor. ch. 12. ch. 13 ch. 14, &c. is not ceaſed, nor doe your Scriptures prove it, 1 Pet. 12.10. doth not ſo much as mention it.
There is ſomething doubtfull betwixt us: viz.
What prophecying of the witneſſes is, Rev. 11.3, 6.
By the way before we paſſe on, I deſire the Reader to conſider, how you wind about the Scripture to ſerve your turne. He that runs may read, that in the twelfth, thirtenth, and fourtenth Chapters of the firſt Epiſtle to the Corinthians, the Apoſtle ſpeakes of the ſame prophets and prophecying, yet you tell us, that the 1 Cor. 14.1, 24.31. 1 Cor. 13.9, 14, 3. are meant of ordinary gifted brethrens expounding: p. 42. but 1 Cor. 1….28. 1 Cor. 13.2. you tell us, p. 36. are to be underſtood of revealing ſecrets; and extraordinary prophecying, p. 42. you tell us, that perhaps, 1 Cor. 12.6, 7, 8, 9. 1 Cor. 14, 24, 31. are to be underſtood of ordinary and extraordinary prophecyings: Give me leave here to argue, Sir, ex conceſſis.
The ſame prophets and prophecying rationally, muſt be meant in 1 Cor. 12.6, 7, 8. that are meant 1 Cor. 12.28. and in 1 Cor. 14.1. that are meant 1 Cor. 14.31. or elſe you muſt ſhew us ſome reaſon in the Text againſt it.
But according to your own confeſſion, 1 Cor. 12.28. 1 Cor. 14.31. are to be underſtood of extraordinary prophets.—Ergo.
Anſwer me this riddle, keeping your own rule p. 29. Vbi lex non diſtinguit non eſt diſtinguendum.
But (Sir) now the ſuperfluities of your diſcourſe are pared off; the whole amounts to this, that the prophecying ſpoken of, 1 Cor. 14.1. &c. is an ordinary gift ſtill continuing. This you might have ſaid in fewer words: we deny it, you go to prove it, p. 42. 43.
1. You ſay it was promiſed: Joel. 2.18.
To that place I anſwered before I deny it, that the gift there prophecyed of, was the ordinary gift of expounding Scripture.
1. I have the Apoſtle Peter on my ſide, who ſayes it was meant of thoſe gifts given in the dayes of Pentecoſt.
2. Then dreames and viſions muſt be ordinary too.
3. Then daughters muſt alſo prophecy, contrary to the Apoſtles rule, relating to the order of Goſpell Churches.
But you adde four Reaſons to prove it, let us weigh them in the ballance of the Sanctuary.
Your firſt reaſon is this: It is reckoned you ſay amongſt ordinary and continuing gifts, Ro. 12.6. 1 Cor. 14 1.
Your Argument is this: That gift which is reckoned amongſt ordinary and continuing gifts, is alſo an ordinary and continuing gift.
But the gift of prophecy is ſo reckoned, 1 Cor. 14.1. Ro. 12.6.
By the ſame medium I will prove it an extraordinary and not continuing gift, thus: That gift which is reckoned amongſt extraordinary and not continuing gifts, is alſo an extraordinary and not continuing gift.
But this gift of prophecy is reckoned amongſt extraordinary and not continuing gifts. Ergo.
It is reckoned with the gifts of healing miracles, diverſe Tongues, 1 Cor. 12.9, 10, 28. 1 Cor. 13.1. 1 Cor. 14.1, ….
So that this argument Sir is too weak, it ſerves as well for me, as you.
Secondly, You ſay all Gods people of all ſorts, and in all times and places are earneſtly to labour for it, and earneſtly deſire it; now if it were an extraordinary gift it were not to be deſired, nor could it be attain'd by induſtry, 1 Cor. 14.39.
Your Logick is this: That gift that is to be deſired and laboured for by all Saints of all ſorts in all times, is an ordinary gift. This is true.
But the gift of propheey mentioned by the Apoſtle, is to be laboured for, and deſired by all Saints of all ſorts, in all places. Ergo. This is denied, you prove it.
What the Corinthians were exhorted to covet and labour for, that all Saints in all times are to labour.
But the Corinthians are commanded to Covet and labour for this gift. Ergo.
I deny the Major: the Corinthians were to deſire that extraordinary gift. (I read of no labouring commanded) becauſe that gift was then in date, but this command doth not reach us, becauſe it is ceaſed. 2. They were to deſire tongues and miracles and the gift of healing as well, v. 1. v. 5. they are all comprehended under the Notion of ſpirituall gifts: yet ſurely theſe are not ordinary gifts.
Your third reaſon is this: What is commanded by a ſtanding rule of the Goſpell not to be deſpiſed, is a ſtanding Ordinance.
But prophecying is ſo commanded, not to be deſpiſed, 1 Theſ. 5.20. Ergo.
I deny that private expounding Scripture by men ordinarily gifted, is the prophecying here meant, by prophecyings is meant the Ordinances of God, of which prophecying was then one, or thoſe expoundings of the myſteries of Scripture, which were then uſually made by ſuch as had received an infallible Spirit.
Fourthly, you tell us, there are many at this day that have it.
That there are many this day can expound Scripture, we deny not; but we queſtion whether there be any can expound it infallibly, as thoſe prophecyers mentioned, 1 Cor. 14. could; being doubtleſſe inſpired and guided by an infallible ſpirit; or that can expound it extempore without ſtudy, as doubtleſſe they could; and till you prove thoſe two you cannot prove that there are any now have that gift of prophecy there ſpoken of, which if you doe not prove, you ſay nothing to the purpoſe.
For your other Reaſons, p. 43. you doe but repeat what you ſaid before, and I have already anſwered them.
You ſee (Sir) what weake proofes you have ſerved us with, to prove that the prophecying ſpoken of 1 Cor. 12: ch. 13. ch. 14. this is a common gift. Now you come to anſwer our objections.
1. We ſay thoſe prophets were extraordinary officers, and good reaſon we have to ſay, for they are reckoned amongſt ſuch. Eph. 4.11. 1 Cor. 12.28. and if Eph. 4.11. will prove that Apoſtles, Evangeliſts, paſtors and Teachers are officers, it will prove as much for prophets too ſure.
But you deny it at adventures and think that they were onelyonly ſome choice men that had a gift above others in expounding Scriptures.
That they had a gift above others in expounding Scripture is queſtionleſſe true, for doubtleſſe they expounded by revelation, 1 Cor. 14.26. and infallibly. But that they were not extraordinary officers, I cannot grant you, you offer us ſeverall reaſons.
1. There were ſuch in the primitive times, as the 70. Lu. "10.1. and thoſe, 1 Pet. 4.10.
I doe not know how to expound this terme ſuch: if you meane ſuch as could expound Scripture extempore, and by an infallible ſpirit, I yeild it, but that theſe were not in office you have not proved.V. Chemnit. ad loc. Surely the ſeventy were, for Lu. 10.1. Jeſus Chriſt appointed them and ſent them away, foreign, if Chriſt could put them in office, they were in office. It is gratis dictum to ſay thoſe, 1 Cor. 12.31, 14, 1. were not in office. But you ſay.
2. If they ſhould be officers of that Church only, then did Paul write that Epiſtle confuſedly: not diſtinguiſhing betwixt officers and people.
1. I know none ſay that Prophets were officers of this or that Church, onelyonly I believe their office was larger.
2. Saint Paul (Sir) is of age, let him anſwer for himſelfe. But indeed:
3. The confuſion is only in your own head and Judgment, for St. Paul ſpeakes plaine enough to diſtinguiſh, 1 Cor. 12.7, 8, 28.
3. You ſay this prophecying is diſtinguiſhed from the Church officer, and his gifts.—Rom. 12.6, 7, 8 and it is there called a gift.
1. I anſwer the Apoſtle there makes a diſtribution of Church officers; ſome are extraordinary, theſe are comprehended under prophecying; ſome ordinary, theſe are comprehended under Miniſtring.
2. Secondly it is no more call'd a gift; then exhorting and miniſtring, ruling, and giving and ſhewing mercy is, but ſurely ſome of theſe were officers.
3. Though the Apoſtle doth call it foreign, yet it doth not follow that prophecying is not an office, no more then that Timothy was not in office, becauſe the Apoſtle calls his office foreign by the ſame name, 1 Tim. 4.14.
4. You tell us the Officers of the Church were but few, how doth that appeare? perſons extraordinarily gifted and in office, might be many, though officers in our Church that are ſtanding be not.
But you ſay, admit the Prophets mentioned be not ſuch as our guifted brethren, yet the prophecying you plead for is.
Surely (Sir) if you quit the name and the officer, you muſt alſo quit the act too. But let us heare what you ſay.
"1. You tell us, thoſe that were no Prophets might prophecy.
1. Suppoſe this were true, yet the queſtion is, whether the prophecying mentioned, 1 Cor. 14.23 24. &c. be not the act of thoſe Prophets mentioned 1 Cor. 12.28. if it be, you have loſt your cauſe, except you can prove the brethren ſuch Prophets.
2. You have not proved that any prophecyed but Prophets. That is, ſuch as were by divine exordinary inſpiration enlightned; or by miſſion ſent and obliged to doe it. So the high Prieſt prophecyed, Io. 11.51. and Agur, Pro. 30.1. it is only ſaid that Bathſheba taught her ſon a Prophecy, Pro. 31.1.
2. You tell us that thoſe that were Prophets in Office might know it, yea and muſt needs know it: but the Apoſtle ſpeaks of ſuch prophecying as they might but think they had. 1 Cor. 14.37. therefore not of extraordinary prophecying.
1. This is, Sir, but a playing with the Engliſh word (Think) the originall word is foreign,foreign. which doth not alwaies ſignifie a bare conjecturall opinion, Acts 15.28. It ſeemed good to the holy Ghoſt, and to us, &c. Did the holy Ghoſt but conjecture (thinke you?) You may as well tranſlate it judge, if you pleaſe; and then your criticiſme is worth little.
2. What though true Prophets might know it? might not ſome that were not ſo think themſelves ſo too? now (ſaith the Apoſtle) if they doe think ſo truly, they muſt acknowledge what I ſay.
But thirdly you tell us, the Chapter and the coherence "thereof is clearly againſt this reſtrained ſenſe. How, I pray?
1. You ſay, This Epiſtle was directed onelyonly to this Church of Corinth—and then the ordinary teaching Officers were but two, and this diſcourſe of the Apoſtle cannot intend ſo few.
1. How doe you prove ſir, that the ordinary teaching officers in this Church were ſo many as two?
2. But ſuppoſe they were but two: who ſayes theſe Prophets were ordinary Officers. Now extraordinary officers might be many. All that you ſay beſides hath been by me anſwered again and again.
You tell us, Many learned and godly men have taken this "to be the ſenſe of the place.
We can tell you, that many more learned and godly men have thought otherwiſe, and ſo we are even with you: yea we have the odds.
I told you that All muſt be reſtrained in that paſſage, You may all prophecy. You tell me no: for it is contrary to the tenor of the words. Yet in the very next words you reſtrain it to your ſelfe: to all that have the guift of prophecy. I ask no more.
There is nothing more in your ſeventh Argument, but what is repeated over and over again, and hath already received its anſwer. I come to your eighth.