Common Places, Part 1 · Chapter 3
The third Chapter. Concerning Propheſie; out of the firſt of Samuel, the 19. Chapter, verſe 33.
SEing therfore that God would be knowne vntounto men by propheſie, I thought it not from the purpoſe to ſpeake ſomewhat thereof. And that I may doo it the more bréeflie and plainlie, A diſtinguiſhing of this queſtion.I will firſt ſhew what is meant by this name or word propheſie: then what are the cauſes of it: next the definition: and laſtlie, the properties and effects. As touching the name of propheſie: What is ment by the name propheſie.A prophet is in the Hebrue toong called Naui: which noune commeth of the Hebrue verbe Bo, that ſignifieth to come. And it is in the paſſiue coniugation Niphal. Looke in the fourth part, cap. 1. art. 8.Khimhi dooth interpret propheſie to be a certein facultie receiued from GOD. For prophets doo ſuffer a certeine breathing on them, and inſtinct from God: and that word dooth ſignifie ſometime an interpretor or meſſenger. And a prophet is called ſomtimes in Hebrue Roe (that is, a ſeer:) ſometimes Choſe, (that is, a watchman:) & ſometimes Iſch Eloim (that is, a man of God:) as in the firſt of Sam. the 9. chapter, Sam. 9, 10.and firſt of Paralipo. the 29. In the Greeke he is called foreign, of foreign, to foretell: or as ſome rather will of foreign, that is, to ſhew. Whervpon among the Latins, temples are called Phana: and as Feſtus Pompeius thinketh, the biſhops of the temples were called prophets. There were alſo foreign, to wit, interpretors, which did ſeruice to the greater prophets. They were alſo called among the Gréeks foreign, of foreign. Among the Latins mad men are called Fanatici: yet further, they were called of the Gréekes foreign of foreign, that is, to ſtir vp and driue forward. They were called in Latine Vates, as ſome ſuppoſe, of ſpeaking, although there were that thought otherwiſe. A prophet is he, which being ſtirred vp by the ſpirit, foretelleth things to come.
The cauſes of propheſy. The matter of propheſieng. Propheſie is vſed about things paſt, preſent & to come. Acts. 5, 3. 2. King. 5, 26.2 Now that we may alſo ſpeake ſomwhat of the cauſes: a prophet is occupied about heauenlie and hidden matters. Somtimes he ſéeth the things that be preſent: as Peter did of Ananias and Saphira: and Elizeus of Gehezi (ſaieng,) Was not my ſpirit preſent with thee? Somtime he ſéeth things that are paſt: as Moſes concerning the creation of the world. For as touching things to come, no man doubteth, (but he foreſéeth them.) Alſo they which expound other mens propheſies, are prophets. A prophet is an interpreter of the word.For ſo was Aaron ſaid to be the prophet of Moſes vntounto Pharao: and the expounders of the holie ſcriptures are called prophets. Alſo it belongeth to the office of a prophet to praie vntounto God: wherefore Paule ſaith, that euerie man praieng or propheſieng, &c. And in Geneſis, 1. Cor. 11, 4.God anſwereth Abimelech concerning Abraham, Gen. 20, 7.when he had taken his wife from him: GiueGive him his wife againe, for he is a prophet, A prophet muſt praie for others.and ſhall praie for thee. And Paule in the firſt Epiſtle to the Corinthians the 14. chapter, ſetteth foorth more at large the office of a prophet. When ye come together (ſaith he,) euerie one hath a pſalme, 1. Cor. 14, 27or hath doctrine, or hath reuelation, or hath interpretation; let all things be done to edifieng. They may alſo make hymnes and thanks-giuing, and exhort the people. For Paule ſaith: He that propheſieth, ſpeaketh doctrine, Ibidem. 3.exhortation, and conſolation. Which facultie pertaineth to the mind and power of vnderſtanding. And a prophet differeth from a préeſt, Wherein prophets differ from prieſts.in that a préeſt ſhould not onelie exhort, teach, and comfort; but alſo miniſter holie ſeruices, which thing a prophet may not doo. Beſides, the préeſts were of the tribe of Leui: the prophets were of other tribes. Moreouer, the préeſts might erre, & often did erre; but the true prophets, in that they were prophets, could not erre. Indéed they ſomtimes added ſomwhat of their owne, but therein they were not prophets. Laſtlie, the préeſts were choſen onlie by ſucceſſion, and had an ordinarie miniſterie: but the prophets were ſent by an extraordinarie means according to the will of God.
3 The forme (of propheſieng) is the reuelation of God. The forme of propheſieng.For he that declareth naturall cauſes and arts, and ſciences, is not a prophet. And ſo a prophet is diſtinct frō a doctor or teacher. Wherein a prophet differeth from a teacher.For doctors, although they be inſtructed in the gifts of God, to teaching, perſuading, & comforting; yet they get thoſe things by exerciſe, inſtruction, ſtudie, and labour: but prophets are taught by no other means than by the onelie reuelation of God. Howbeit, ſuch prophets as are thus taught of God, although perhaps there be ſome now a daies in the church, yet I thinke there be not manie. But at the verie beginnings, More prophets when the church began than now.when the church began to ſpring vp, God raiſed manie prophets. For when men were conuerted from Gréekiſh gentilitie vntounto Chriſt, and were altogether ignorant and vnſkilfull of the holie ſcriptures, Loke in the 13. art.it was néedful that God helped them by ſuch reuelations: but now that all places abound with bookes, and teachers, there is no néed of the helpe of prophets. For the Iewes did onlie looke for Chriſt to come, he is now come: wherefore we hauehave no néed of other prophets. Beſides, they were not ſo inſtructed in the holie ſcriptures. For at the beginning they had the lawe, and nothing elſe. Then came Samuel and other prophets, which made all things full and whole. Now there is ſcripture enough eueriewhere. Finallie, they were alwaies curious ſerchers of things to come, and prone to idolatrie: therefore leaſt they ſhould run vntounto ſorcerers and ſoothſaiers, Deut. 18, 15.GOD promiſed that he would giuegive them a prophet from among their owne brethren. Acts. 3, 22.This dooth Peter by the figure foreign trulie tranſfer vntounto Chriſt. But in verie déed, God euermore cared and prouided, that they ſhould not be without ſome prophet of their owne number. But in our daies that groſſe idolatrie is taken awaie. Chryſoſtome.Chryſoſtome vponupon Geneſis ſaith, that the ſinnes of men hauehave brought to paſſe, that no ſuch rare & pure ſpirit can dwell among vsus: which reaſon dooth not much mooue me. For when the people did moſt gréeuouſlie offend, God did euer ſtir vp his prophets. The end of propheſieng, as Paule ſaith, is to edifie: The end of propheſieng.that is, to bring vsus to eternall felicitie: but that is not perceiued by mans iudgement. For neither eie euer ſawe it, or eare heard it: wherefore it was néedfull to hauehave it ſhewed in a more hidden ſort by prophets. But they could not open it, vnleſſe they themſelues vnderſtood it; neither could they euer vnderſtand it, vnleſſe they were admoniſhed by the inward ſpirit of God. The efficient cauſe.For otherwiſe they would be as ignorant in thoſe things which are done by nature, as other men be.
The ſpirits that ſtir vp prophets, are ſometime good, ſometime euill.4 But now that ſpirit, wherewith they bée ſtirred vp, is ſometime good, and ſomtime euill. For as God dooth edifie the church by his prophets: ſo the diuell apiſhlie counterfeiting God, ſubuerteth it by his prophets. There was neuer anie hereſie that boaſted more of propheſies, than did the Montaniſts. For they accounted their Priſca and Maximilla, being rich and wealthie women, for prophetiſſes. The idolaters foretold ſome things that were true, & the more eaſilie to deceiue, did mingle them with falſhoods. But thou wilt ſaie, Why God ſuffereth the euill men to foretell true things. Auguſtine.Why did God ſuffer them to ſpeake true things? Auguſtine in his 14. booke De trinitate anſwereth, Bicauſe they were both ſinnes, and the puniſhments of ſinnes: and they had deſerued to be giuen vp to lies, and ſtrong deluſions, as Paule ſaith to the Theſſalonians. And God ſaith, 2. Theſ 2, 11, & Ezec. 14, verſe. 19.that If a prophet be ſeduced, I hauehave ſeduced him. And Auguſtine againſt Iulian ſaith: Auguſtine.The diuels report true things euen of Chriſt, bicauſe God will by all meanes maintaine the truth, both to the comfort of the godlie, and condemnation of the wicked. But ſuch kind of witches are now forbidden by the lawes of princes, Lawes of princes againſt witches.as appeareth in the Code De maleficis & mathematicis. Howbeit bicauſe none ſhall be deceiued, they are not called Mathematicks in that place, which doo foreſhew anie thing by the ſtarres, or ſpeculation of naturall cauſes: but ſuch as vnderunder the name of Mathematicks vttered for gaine curious arts and inchantments: which kind of people the Emperour Conſtantine commanded to be burnt. But the good ſpirit is ſent in by God, which when the heathen knew not, they called it furie, and diſtraughting of the mind. Plato in his dialogues Phaedro and Ioue, Propheticall furie.ſaith, that poeticall furie is one myſticall, another foretelling of that which ſhould come, and another diuine. Now concerning the originall of propheſie, it is certeine, that as touching the time thereof, the ſame was firſt in Adam: Gen. 2, 23.For thus did he ſaie: This is now bone of my bones. The originall of propheſie. Iude. 14.After him preached Enoch, which was the ſeuenth from Adam, as it is written in the Epiſtle of Iude. Then ſuccéeded Moſes and Samuel. But thou wilt ſaie: If propheſieng bée ſo ancient, whie dooth Peter on this wiſe ſaie in the booke of the Acts: It is written in the prophets, Acts. 3, 24.from Samuel, and thence foorth? I anſwere, that Peter had firſt made mention of Moſes: then he maketh Samuel the head or chéefe of the prophets, Samuel chiefe of the prophets.bicauſe he had made verie famous the order of the prophets. Laſtlie, bicauſe nothing was written of anie prophet before Samuel.
5 Chryſoſtome in his ſecond homilie vponupon theſe words of Eſaie, Chryſoſt.I ſawe the Lord ſitting, Eſaie. 6, 1.ſetteth foorth (although not verie exactlie) a definition of propheſie. Propheſie, ſaith he, Propheſie defined.is nothing els but a declaration of things to come. And vponupon the prologue of Paule to the Romans, he ſaith, that the holie men did not onlie propheſie by writings and words, but alſo by déeds: Propheſie by deeds.as Abraham did in the ſacrifice of his ſonne: and Moſes in the brazen ſerpent, and all the people of Iſrael in eating of the paſſouer. But a fuller definition is this: Propheſie is a facultie giuen vntounto certeine men by the ſpirit of God, without teaching or learning, whereby they are able certeinlie to knowe things heauenlie, high, and ſecret, and to open the ſame vntounto others for edifieng of the church. Here this word facultie is the generall word to propheſie, which may be referred to naturall power: not that the ſame power is naturall, but that it may make men apt, as naturall power dooth, whereby they may be aſſured of their knowledge. Which I therefore added, bicauſe they that vtter thoſe things which they themſelues vnderſtand not, be rather mad perſons, than prophets. The other parts of the definition may eaſilie be vnderſtood by thoſe things, which we ſpake concerning the cauſes.
6 But heauenlie inſpiration was not communicated to all the prophets alike. Degrees of prophets.For ſome ſawe more, and ſome leſſe. In the 12. of the booke of Numbers God ſaith, Num. 12, 6.that he did inſinuate himſelf to other prophets after diuers faſhions, but that hée preſented himſelfe vntounto Moſes mouth to mouth, and face to face. Deut. 34, 10And at the end of Deuteronomie it is written, A compariſon betweene Moſes and Iohn Baptiſt. Matt. 11, 11,that after Moſes, there was neuer the like prophet. Which yet muſt be vnderſtood of the time before the comming of Chriſt. For otherwiſe by the teſtimonie of Chriſt himſelfe, Iohn Baptiſt was greater than Moſes. For (ſaith he) Among the children of women there aroſe not a greater than Iohn Baptiſt. For other prophets foretold that Chriſt in time would come, but he with his finger ſhewed him to be preſent and conuerſant among men. We may alſo, although ſomewhat rudelie, thus diſtinguiſh the degrées of propheſies, if that we call one, an oracle, another a dreame, and an other a viſion. An oracle is, What is an oracle, a dreame, & a viſion.when by the voice of God him ſelfe, it is told what we ſhould doo. So was Abraham warned by a voice from heauen, that he ſhuld not kill his ſonne. As for the maner of dreaming, there is no néed of examples, Of theſe things read more in the next place.they are plentifull in euerie place of the holie ſcriptures. A viſion may be in thrée ſorts: either when true things be diſcerned by an infuſed light, and by the méere vnderſtanding: or elſe when beſides that light, images alſo are deſcribed, and that either in the mind: Zach. 1, 18. and 4, 2. Ierem. 1, 13.as when Zacharias ſawe the hornes and the candleſticks, and Ieremie the pot: or elſe in the eies and outward ſenſe, as was that hand, ſpoken of by Daniel, which appeared on the wall: and as that, Daniel. 5, 5.when angels were ſéene to talke with men in bodilie ſhape of men. A difference in propheſie according to times.And in propheſies there is a difference of times. For ſome were before the lawe, as were thoſe of Abraham, Noah, Enoch, and Adam: ſome in the lawe, as of Moſes and others: ſome in the goſpell, as the propheſies of manie holie men in the primitiue church. And this gift God denied not euen to women. For we reade of Marie, Women prophets.Debora, and Olda, that were prophetiſſes, beſides other women. And in the beginning of the primitiue church, the daughters of Philip, and other godlie women, did propheſie. And Paule ſaith, that a woman praieng or propheſieng, 1. Cor. 11, 5.ſhould couer hir head. But here, How women may propheſie, they being forbidden to ſpeake in the church. 1. Cor. 14, 34by the waie, ariſeth no ſmall doubt. For if at that time it were lawfull for a woman to praie and propheſie openlie, why dooth Paule writing to the Corinthians, and to Timothie, admoniſh that a woman ſhould not ſpeake in the church. Theſe two ſaiengs, although they may ſéeme ſomewhat repugnant, yet may they diuers waies be reconciled. Some thinke that Paule meaneth that a woman praieth and propheſieth, when ſhe is preſent and heareth publike praiers and propheſiengs in the church, directed by ſome godlie and learned man. Others ſuppoſe that two errors crept into the church of the Corinthians, euen ſo ſoon as the ſame church beganne; the one, that women ſhould propheſie openlie; and the other, that they ſhould doo it bare-headed. And they thinke that Paule confuted the firſt error in the 11. chapter to the Corinthians, 1. Cor. 11, 5.and the other in the 14. and in the 2. to Timothie: 1. Tim. 2, 11.and that ſo Paule altogither forbiddeth that either of them ſhould be doone in the congregation. Other ſome vnderſtand thoſe words of Paule as touching the ordinarie miniſterie, which by no meanes muſt be permitted to a woman: but that by an extraordinarie meanes it is lawfull for women ſometimes to propheſie, as it was vntounto Marie, Debora, Olda, and others, of whom we ſpake before; the which if it doo happen at anie time, they ſaie that Paule warneth that a woman ſhould hauehave hir head couered. Others thinke that women are quite forbidden by Paule to propheſie openlie: but that it is lawfull for them to doo it priuatlie, ſo they couer their heads. But howſoeuer it be, it importeth not much: our purpoſe is onelie to teach, that God dooth ſometime impart this gift vntounto women.
Prophets muſt not diminiſh the word, nor adde to of their owne.7 But aboue all things, prophets muſt beware that they corrupt not, nor that they adde not, or diminiſh anie thing. For ſome, otherwhile hauing receiued the illumination of God, doo adde ouer and beſides of their owne. In the Acts certeine holie men lightened with the ſpirit of God, ſaid, Acts. 21, 4. and 10.that manie gréeuous afflictions were prepared for Paule at Ieruſalem. And this in verie déed they ſpake trulie: but they added other things of their owne. For they gaue counſell vntounto Paule, that he ſhould not go to Ieruſalem; which thing they had not of the holie Ghoſt. Good prophets ought not ſo to behaue themſelues. For if they will mingle their owne wiſedome with the oracles of God, they may eaſilie both be deceiued themſelues, and alſo cauſe others to be deceiued. Beſides this, Prophets muſt not be corrupted for fauour or reward. Num. 22, 23.the prophets muſt take héed, that they ſuffer not themſelues to be corrupted either by monie, or fauour; as we reade that Balaam did. For they which ſo doo (ſaith Ierome) are not prophets, but diuiners: As when Logicke is corrupt with errors, and Fallaxis, it is no longer Logicke, but Sophiſtrie. For they which may be hired to ſpeake in fauour for reward ſake, be rather the diuinors of idols, than the prophets of GOD: and if they beare anie office in the church, they will ſoone infect their auditorie with errors: and ſo both ſhall be caſt headlong into the ditch. Further, they muſt indeuour themſelues, by their life and maners, to win credit to the woord of God. By their life they muſt win credit to the word. Matth. 3, 4. 2. Kings. 1, 8. A fond imitation of Elias & Iohn Baptiſt in apparell.This is thought by ſome to conſiſt in apparell: and ſo they will imitate Elias and Iohn Baptiſt, and be appareled in camels heare, and we are girdles of leather. But this did the prophets by the inſtinct and warning of God, to drawe the people vntounto God by woondering at them. Contrariewiſe, there be ſome which will abound in pleaſures and exceſſe: and this we reade in the Eccleſiaſticall hiſtorie of Priſca and Maximilla, for they vſed painted colours, and all kind of niceneſſe. Priſca.Wherefore a certeine meane waie muſt be vſed, for offence may be committed on both ſides, aſwell in exceſſe, as in homelineſſe.
8 But thou wilt ſaie, How good prophets are knowne from bad. Looke after in the fift cha. art. 10. Alſo in the fourth part chapter 4, art. 7. Deut. 13, 1. and 18, 21.Séeing there be ſome good prophets, and ſome bad; by what marke may the one ſort be diſcerned from the other? Forſooth not by garments and apparell of the bodie. There be certeine other more ſure tokens ſhewed vsus in the ſcriptures. God ſaith in Deuteronomie, that theſe be two ſure arguments of a good prophet. The firſt, if he leade not awaie the people to idolatrie, and ſtrange gods: Secondlie, if it certeinlie come to paſſe whatſoeuer he foreſheweth. The one of theſe, which concerneth idolatrie, Sometimes the predictions of true prophets happen not.is vndoubted and certeine; but of the ſecond ſome doubt may be. For ſometimes the foreſhewings of the true prophets hauehave not come to paſſe. Eſaie did propheſie that king Ezechias ſhould die of that diſeaſe whereof he was ſicke: and Ionas ſaid, Eſaie. 38, 1. Ionas. 3, 4.that within fortie daies the citie of Niniue ſhould be deſtroied, and yet neither of theſe things came to paſſe according to the propheſie. Here the anſwere may be, that thoſe ſaiengs were not propheſies, ſo much as they were threatnings: and that the prophets did foreſée thoſe effects according to the cauſes: and when the cauſes were changed, it was no abſurditie that the effects changed alſo: In 1. Sam. 2, 34, & In 1. King. 13, 17. and in this booke, part. 4. ch. 4. art. 8. 1. Sam. 10, 2and therefore the prophets cannot be reproued as liars. But that place of Deuteronomie is not to be vnderſtood of threatnings, but of other propheſies. Such is that which Samuel foreſhewed vntounto Saule, that he ſhould méet two men by the waie, and take of them loaues, and that afterward with him ſhould méet a companie of prophets. Such alſo was that which Gedeon receiued as touching the drie and deawie fléece. Iudg. 6, 36.And ſuch was that which was foretold to Marie: Luke. 1.namelie, that hir couſin Elizabeth ſhould conceiue. Other tokens hath Chryſoſtome noted vponupon the 12. chapter of the firſt Epiſtle to the Corinthians, Chryſoſt.vponupon theſe words, 1. Cor. 12.When ye were Gentiles ye were caried away to dumbe idols. There he ſaith, that the prophets of the idols had two certein tokens to be knowen by. The diuels prophets fared like mad men.For firſt, when they were poſſeſſed with the euill ſpirit, they were vexed with vndecent geſtures, as men rauiſhed out of their wits. Further, they vnderſtood not themſelues whatſoeuer they ſaid. For the proofe whereof, he alleageth the teſtimonie of Plato; namelie, that they ſpake goodlie things, but vnderſtood not themſelues. Iuſtinus Martyr.Iuſtinus Martyr in the end of his ſermon againſt ye Gentiles, ſaith, that theſe words be in a dialogue of Plato, Plato.which he intituleth Menon, the which Chryſoſtome writeth not of, but he addeth two things which ſéeme repugnant one to the other. The Sibyls.For he praiſeth the Sibyls, as though they had ſpoken by the motion of the holie Ghoſt, and as though their propheſies were certeine preparatiues to the reading of our prophets. But he ſaith that their verſes were corrupted by the writers; and that when the vehemencie of their ſpirit was aſſwaged, and they come to themſelues againe, hauing forgotten what they ſaid, could not correct them. But that is not like to be true, if they had béene ſtirred vp by the ſpirit of God. Firſt Chryſoſtome ſaith, that the diuels préeſts were woont to be mooued with ſcarſe honeſt geſtures. And he citeth an old poet, The vnhoneſt geſtures of the prophane poet.wherein this is written: Vnlooſe ye now the king, for a mortall man can no longer conteine God within him. Wherevnto that is like which is written by Virgil:
Dame Sibyll mumbling made, and ſtrugling ſtrong withſtood the charge,
If haplie ſo ſhe might the gods enforſing ſhake from breſt:
But he preuailing ſtill, with more and more hir ſpirit oppreſt:
Hir hart, hir raging mouth, he taming ſtaid, and fixed faſt.
9 Alſo the diuell dooth oftentimes driue his prophets to hang themſelues: Priſca and Maximilla hoong them ſelues.as he did Priſca and Maximilla, of whom we ſpake before. In like maner, the préeſts of Baal did bore themſelues with ſmall pikes. And the French Sibyls did geld themſelues. And Chryſoſtome addeth as touching Pythia, that ſhe was woont to ſit vponupon a thréefooted ſtoole, and to let in the diuell into hir by hir diſhoneſt parts, & from thence to giuegive hir anſwers. And it is no maruell: for the diuell is a tyrant, and maketh men to behaue themſelues ſhamefullie: ſo that they cannot tell what to doo or ſaie. But the holie Ghoſt vſeth his prophets after an other ſort. Naie rather (will ſome ſaie) God dooth alſo compell his prophets. Whether God doth compell his prophets. Exod. 3, 11. Ionas. 3, 11. Ierem. 1, 6.For Moſes, Ionas, and Ieremie, did firſt ſhun the office of propheſieng when it was offered them: yet were they compelled againſt their wils to propheſie. It is true that theſe holie men did firſt ſtriue againſt it, but afterward being perſuaded by the holie Ghoſt, they tooke vponupon them the function. For they were not ſo brought to the executing of Gods meſſages, as though it had béene quite againſt their wils. But the diuell compelleth and haleth his prophets by violence. He maketh their toong to runne at randon, he wreſteth their eies, and toſſeth their whole bodie after a lothſome maner. On the other ſide, Whether the inſpired of GOD knowe not what they ſaie. Iohn. 11, 49. Daniel. 2, 1. Gen. 41, 1.one may ſaie, that Caiphas foretold vnwares he wiſt not what, bicauſe he was the high préeſt for that yere. And that Nabuchadnezar and Pharao foreſhewed by their dreames, ſuch things as themſelues vnderſtood not. I anſwere, that thoſe were no full propheſies, but onlie vnperfect. For in the definition we ſaid, that a prophet muſt be able both to vnderſtand, and expound his propheſies; for they be giuen for the vſe of the church, which vſe is not at all, vnleſſe there be vnderſtanding. Thirdly, thou wilt ſaie alſo, Whether they know not what they doo. 1. Sam. 19, verſe. 23. Read part 1 Cap, 4. Art, 16. Mans fleſh is terified at the preſence of God. Dan. 10, 8. Apoc. 1, 17. Matth. 17, 6. Num. 24, 16.that Saule laie naked a whole daie and a whole night. I anſwere, that the fleſh of man is terrified and weakened, at the preſence of the Godhead: yet that the holie Ghoſt dooth neither corrupt nature, nor yet diſfigure the bodie of man. In déed all the ſtrength and power of man dooth faile, and is weakened at ſo great a maieſtie, For ſo did Daniel: ſo did Iohn in his reuelation fall proſtrate to the earth. And ſo did Peter, Iohn, & Iames, being aſtoniſhed at the tranſfiguration of Chriſt, fall downe flat. And Balaam calleth himſelfe, A man falling with his eies open. And yet were not theſe men enforced to vncomelie and diſhoneſt geſtures. 1. Cor. 14, 32Wheras Paule ſaith, that the ſpirits of the prophets are ſubiect to the prophets; that he added, leaſt the prophets ſhould be at any contention among themſelues, and ſhould hinder one another; or leaſt that anie one ſhould ſaie: He could not wait till another had done. Paule addeth an other note in the ſame place: None (ſaith he) can ſaie, the Lord Ieſus, 1. Cor. 12, 3.but in the ſpirit of God. And no man ſpeaking in the ſpirit of God, defieth Ieſus. Theſe be aſſured tokens both of a good prophet, and of a bad. Neuertheles it is not ſufficient to confeſſe the Lord Ieſus in words, but it muſt alſo be done in true faith. Auguſtine in his commentaries begun vponupon the Epiſtle to the Romans: There be found (ſaith he) which profeſſe God in words, but denie him in their dooings. Wherefore whoſoeuer profeſſeth the true faith of God, and ſheweth the ſame in his déeds and maners, muſt be accounted for a true prophet. Yet we ought not to denie, Euill men ſometime propheſie true things.but that euill men alſo doo ſometimes foreſhew true things. Such be they which ſhall ſaie in that latter daie: HaueHave not we caſt out diuels, Matth. 7, 23.and wrought manie miracles in thy name? And generallie we may conclude, that whoſoeuer confeſſeth Ieſus Chriſt, A generall rule to knowe true prophets.of what maners ſoeuer he be, ſo he lead vsus not awaie from the faith, the ſame is to be eſtéemed for a prophet of God. For God can vſe the works euen of euill miniſters, in ſhewing foorth his glorie, ſo they kéepe themſelues within the preſcript of faith. For this is it indéed to ſay, Ieſus is Chriſt. For Auguſtine vponupon the Epiſtle of Iohn ſaith, Auguſtine.that The verie ſame name of Chriſt is the knot, VnderUnder the name of Chriſt is contained all the articles of the faith.in the which all the articles of the faith are contained. Bicauſe whoſoeuer granteth Chriſt to be the ſonne of God, muſt of neceſſitie confeſſe the father and the holie ghoſt, that Chriſt was borne, that he ſuffered, that he died, that he was buried, that he was raiſed againe, & that he was taken vp into heauen. Paule to the Theſſalonians ſaith: 1. Theſ. 5, 21.Prooue all things, & hold that which is good. A little before, Paule had giuen warning that the prophets ſhould not be deſpiſed, & then he added, that their ſaiengs ſhould be pondered with iudgement. For there be ſome, which if by chance they heare ſomwhat ſpoken vnaduiſedlie in a ſermon, do ſtraitwaie contemne and refuſe the whole. Other ſom take altogither as it coms without anie choiſe. But Paule warneth vsus to take the meane waie, he ſaith: Prooue all things, and hold that which is good. In hearing of ſermons Paule rule muſt be followed.In thoſe daies there was a diſcerning of ſpirits in the church, whereas at this daie, there is either none at all, or elſe verie rare; but yet the people ought to make their hartie praiers vntounto God, that they be not carried awaie from the truth by falſe teachers: but in the giuing of their voices they muſt take héed that the beſt miniſter be choſen. And bicauſe euen Homer himſelfe (as the prouerbe goeth) may be ſometime taken napping, therefore muſt the miniſters ſaiengs be tried and examined by the word of God, and the articles of faith. And propheſie hath a propertie common with other frée gifts, Propheſie muſt be don freelie.which is, that it muſt be giuen fréelie. So that they are deceiued, who thinke that the ſame may be obtained by art or induſtrie, or by I knowe not what maner of purgations. For Peter ſaith, 2. Peter. 1, 1.that Propheſie proceeded not of the will of man, but that holie men ſpake as they were ſet on by the ſpirit of God. And Paul ſaith, that the ſpirit diſtributeth to all men, 1. Cor. 12, 11euen as it will: for it taketh hold both of the learned and vnlearned, the child & the herdman; as it did of Amos the prophet, Amos. 7, 14.when he was gathering of wild figs: yet it cannot be denied, but that faſting and praier doo helpe verie well. For we knowe, that Daniel did much chaſten himſelfe, and refrained from the kings table, Daniel. 1, 8.being content with pulſe. Trulie theſe things doo further not a litle, Propheſieng vnderſtood for expounding the word of God. 1. Sam. 5, 10. Schooles of the prophets. 2. King. 3, 15.howbeit they deſerue not the gift of propheſieng. But if we take propheſieng more largelie for the expoſition of the prophets, and word of God, it cannot be denied, but that that facultie may be attained by exerciſe & doctrine. And therfore to that purpoſe we find, that ſchools were appointed, wherein the children of the prophets were inſtructed, and that when Elizeus was diſquieted, he called for a muſician, to the intent he might recouer his right mind.
10 Now let vsus in a few words declare the effects of propheſie. The firſt effect is, the edifieng of the church. Therefore Salomon ſaith in the 29. of Prouerbs: When propheſie ceaſeth, Prou. 29, 18.the people be ſcattered, and with idlenes and loitering be quite marred. For propheſie kéepeth men in their dutie: wherefore Paule ſaith; 1. Cor. 14, 3.Hee that propheſieth, ſpeaketh doctrine, exhortation, and comfort; ſo that if the ordinarie miniſtration at anie time (as it happeneth) be out of courſe, God raiſeth vp prophets extraordinarilie to reſtore things into order. Whether prophets be ſure of thoſe things which they propheſie.But it may be douted, whether prophets doo ſurelie knowe thoſe things to be true, which they foretell: yes verelie. For otherwiſe how could Abraham hauehave found in his hart to ſlaie his ſonne, vnleſſe he had béen aſſured of the commandement of God. Wherefore in that they be prophets, they be ſure of that which they ſaie; I ad, in that they be prophets. For as being men they may both erre, & be deceiued. In Parilip. Dauid told Nathan that he would build vp a temple vntounto the Lord. 1. Par. 17, 2.Then Nathan the prophet, as if he allowed the kings mind, bad him doo that which ſéemed good to his owne eies; but afterward he receiued from the mouth of God, that the ſame worke pertained to Salomon: therefore Nathan as man, erred: but God foorthwith called him home. This much ſufficeth for the effects of propheſieng. One onelie thing I will ad. Eccl. 48, 14.It is written in Eccleſiaſticus that the bones of Elizeus the prophet did propheſie, bicauſe by the raiſing vp of a dead man, Miracles whether they be propheſies.they gaue teſtimonie of Elizeus doctrine; but we muſt not ſéeme to call that a propheſie, for then ſhall all miracles be propheſies.
In Gen. 20.11 But we ſée, that Abraham and Abimelech did then propheſie, when GOD appéered vntounto them, but not as they thought good themſelues. So we may perceiue that this power of propheſie, is not to be counted an habit, but a preparation, or as they terme it a diſpoſition, being in a kind of qualitie. And the heauenlie light, wherewith a mans mind is then lightened, is rather as a ſudden paſſion, as that which may eaſilie be remooued, than as a paſſible qualitie: and is as light in the aire, but not like the light of *The ſun, moone, and ſuch like.the celeſtiall bodies: not as a paleneſſe comming of the naturall temperature of the bodie; but as that is which riſeth of a ſudden frighting of the mind. And now how néedfull a thing propheſie hath béene for mankind, Of what neceſſitie propheſie is.by this it may eaſilie be perceiued. For if men were to be ſaued, it was requiſite that they ſhould be iuſtified, and iuſtified we are by faith. Faith commeth by hearing, and hearing by the woord of God. But the word is not propounded vntounto vsus, except it be reuealed to the prophets. Therefore propheſie was as fit for them, Propheſieng & true faith are not of neceſſitie ioined together. Num. 22, 23as iuſtification is neceſſarie vntounto vsus. But there is not ſo neceſſarie a bond betwéene propheſie & iuſtifieng faith, as that euerie man, that hath attained to the gift of propheſieng, is foorthwith becom a friend of God and iuſtified. We knowe that Balaam was a wicked man, and yet neuertheles a prophet. And in Matthew there is mention made of certeine wicked perſons, that in the daie of iudgement ſhall obiect vntounto the Lord; HaueHave we not propheſied in thy name? Who neuertheles ſhall heare (Chriſt ſaie) I knowe you not. Matth. 7, 23.But this is no maruell, ſince the ſame happens in the office of the apoſtles and euangeliſts, and other miniſters of the church. Iudas was not in Gods fauor, and yet neuertheles an apoſtle, & ſent to preach among the reſt. And Paule in the epiſtle to the Philippians, Phili. 1, 16.ſpeaketh of ſome that they did not preach Chriſt with a pure mind; but onelie that they might ſtir vp afflictions to him, wherevnto the apoſtle addeth, that he is glad, ſo Chriſt be preached, Ibidem. 28.whether it be in truth, or by an occaſion. And why? This is no neceſſarie conſequent. Among their reaſons alledged, this alſo may be brought for a cauſe: namelie, for that this gift is granted of the Lord, for the furtherance and profit of others: euen as are the gifts of healing, of toongs, and of other ſuch graces. And this dooth nothing derogate from the goodnes of God: nay rather it dooth more plainlie ſhew the ſame vntounto vsus, when we vnderſtand thereby, that he is ſo gratious, as he will make euen the wicked to ſerue to a good purpoſe.
Propheſteng is taken for interpreting. Exod. 7, 1.12 Somtime this name of a prophet is vſed in the holie ſcriptures for an interpretor, as in the 7. of Exod. Aaron is appointed to be Moſes prophet, that is, his interpretor before Pharao. And ye ſhall find, that the word propheſieng in the firſt of Samuel, is attributed vntounto Saule, when he being aſſailed with the euil ſpirit of the Lord, ſpake ſtrange and vnvſuall things (as the Gréekes ſaie) by a vehement concitation of the mind. But the children of the prophets were the diſciples of great and famous prophets, The children of the prophets.which ſometime with their muſicall inſtruments & ſongs, were ſo ſtirred vp to ſing the praiſes of God, as they ſpake ſome things beyond their woonted maner and cuſtome: ſo that it eaſilie appéered they were ſet on by the ſpirit of God. And that God determined to rule the people of old time by the perpetuall induſtrie of ſome prophet, Deut. 18, 18 The old Iſraelites were neuer without a prophet.it may plainlie appéere by the 18. of Deut. where the cauſe is alledged, that whereas the Iſraelits might not endure the ſight of Gods maieſtie, they made ſute, that he would deale with them by Moſes, leaſt they ſhould die. Which his petition God ſo well allowed, as he ſaid he would not onlie then ſo doo, but promiſed that he would alſo after Moſes raiſe vp a prophet among their own brethren, whom they ſhould be bound to heare no leſſe than Moſes himſelfe. The which words, though they be chéeflie ment of Chriſt, as Peter teacheth in the Acts of the apoſtles, yet are they alſo to be applied vntounto thoſe his prophets, Acts. 3, 22. and 7, 37.by whoſe meanes God did gouerne his people after Moſes by the teaching of his diuine woord, and to theſe it was committed ſo long to inſtruct and teach the people in profitable things, vntill ſuch time, as Chriſt which is the head, and well-ſpring of all prophets ſhould come, vponupon whoſe comming the former ſort ceaſed. For the lawe and the prophets endured vntill Iohn. Matt. 11, 13.That place therefore is meant of the other prophets, as of figures and ſhadowes; but of Chriſt, as principallie: after whoſe comming there was no more néed of their preſence. For now hauehave we him, whom they told vsus of before: who though he be abſent in bodie, yet is he preſent by his ſpirit the comforter. And by this meanes the church may be gouerned.
13 Yet we denie not, Prophets in the primitiue church. Epheſ. 4, 11.but there were manie prophets in the primitiue church. For S. Paule ſaith; There be appointed in the church, ſome apoſtles, ſome prophets, ſome euangeliſts. Yea Paule himſelfe was a prophet, whoſe Goſpell and glad tidings was not brought him by man, Galat. 1. 12. Paule and Peter were prophets.but by méere reuelation from Chriſt. Peter alſo was a prophet, inſomuch as he thoroughlie ſawe the ſecrets of the hart. Acts. 5, 3. and 21, 9.For he did ſée what Ananias and Saphira had doone ſecretlie. So were Agabus, the daughters of Philip; and they alſo, which ſaid, that the holie Ghoſt ſpake vntounto them to ſeparate Paule and Barnabas. Ibidem. 10.But this was then doone, bicauſe it was néedfull for the world being otherwiſe rude, to be driuen to Chriſt by ſignes. For by theſe miracles, and chéeflie by propheſie, men might be ſtirred vp to the admiration of the Goſpell: in like maner as it was doone when the lawe was giuen to the Hebrues vponupon mount Sina. Further alſo, bicauſe that they, which were firſt appointed to preach the Goſpell, and laie the foundations of churches, could not by mans indeuour & induſtrie learne throughlie thoſe things, which concerne chriſtian inſtruction; it was méet that they ſhuld perceiue theſe things by ſpirituall reuelation. Wherefore prophets were then thought moſt neceſſarie, Prophets are not now ſo neceſſarie.but now not ſo. For now the Goſpell is ſpred farre abroad: and the church may hauehave manie, which by ſtudie and paines taking, may learne of the fathers of the church, what maketh for the aduancement of the Goſpell. Therefore propheſie at this daie is not ſo verie neceſſarie, neither yet the gift of healing, the church hauing now plentie of phyſicians: neither the gifts of toongs, ſéeing the church is ſpred ouer all nations, and the ſtudie of languages flouriſheth among all chriſtians: nor yet the power of deliuering the wicked vntounto ſatan, ſince the church hath chriſtian magiſtrates, readie to puniſh malefactors with the ſword. Yet in mine opinion, it is not to be denied, Prophets at this daie.but that there be ſtill prophets in the church, although not ſo famous as in times paſt. And it ſhould ſéeme, Teachers in ſtead of prophets.that in the ſtéed of them, there ſuccéed moſt learned teachers of the holie ſcriptures, plentifullie at this daie giuen vsus of God. Teachers be no prophets.Neuertheles it cannot be prooued by the ſcriptures, that ſuch be called prophets, vnles they, by the inſpiration of God, foreſhew ſome ſecret myſteries, without the earneſt indeuor of mans eloquence. Except thou wilt wreſt the words of Paule in the firſt to the Corinthians to that purpoſe: 1. Cor. 14.and yet thou canſt not prooue it neceſſarilie. Mark. 16, 17.And although that Chriſt ſaid, that there ſhould be ſuch gifts in his church; yet he did not warrant that they ſhould continue ſtill for euer: neither hauehave we anie promiſes, that Chriſt would perpetuallie adorne his church with ſuch gifts.