Histories of Visions Apparitions Prophecies Spirits Divinations, Part 2 · Chapter 21
CHAP. XXI. From the ſingularity of Prophecy.
1. WHether, as it hath been a great pretext of humane curioſity, ſo it hath not been a great defect of humane incuriouſneſſe; in not diſcerning divine Prophecy; but confounding it promiſcuouſly, and ſynonymouſly with other prophane names, and myſteries: As Divination, vaticination, praenotion, omination, ariolation, praeſagition, praediction, prognoſtication, conjectation, &c? All which tearms are either of a bad acceptation; or not good, ſave onelyonly in a civil ſenſe, and that but as touching ſome particulars onelyonly, whereas Prophecy ſimply is alwayes taken in the beſt Part: neither is the act of prophecying; nor the appellation of a Prophet, attributed to any (the whole Scriptures throughout) that are not called and approved of God Unleſſe it be ſo ironically, as that the context, yea and the very adjuncts ſet forth a plain note of difference; that they are only ſo called from their own preſumption; or elſe from a popular repute.
2. Whether theſe ſundry differences have not been obſerved concluded, confeſſed, betwixt divine Prophecy and divination in all the names, and kinds. viz. 1. Prophecy is from God, a gift inſpired by the Holy Spirit: Divination is from the Devil, a deluſion ſuggeſted by an evil ſpirit. 2: Prophecy was never but according to Gods Covenant; Divination is ſeldomwithout a pact, or covenant with the Devil. 3. Prophecy is Gods conſulting with the creature: Divination is the creature conſulting with the creature. or, one is a conſulting with God, and not with the creature: the other is a conſulting with the creature, and not with God. 4. Prophecy is firſt motioned, and freely offered by God: Divination is temptingly, and ſorcerouſly ſought for (as was Balaams own way) and not onelyonly provoked, but preſumed alſo. 5. Prophecy hath been concerning ſome ſpecial perſons, and their extraordinary actions: Divination (even the Magical, and Aſtrological) is ordinary for all men, their manners, and fortunes. 6. Prophecy hath never been, but of matters weighty, and ſerious: Divination hath often been of things vain, and ludicrous. 7. Prophecy is of thoſe things that are neceſſary to be known: Divination (Magical and Aſtrological) is of thoſe things that are not neceſſary to be known. 8. Prophecy is of thoſe things, that are onelyonly known to God; and cannot be known to others, without Prophecy, or Revelation: Divination is either of thoſe things, that cannot be known by divination; or elſe of thoſe, that may be known without it. 9. Prophecy is of things true, certain, infallible; becauſe immediately from God, the firſt cauſe: Dvination is of things falſe, and uncertain, and but probable at moſt; becauſe either from the Devil, or but from the creatures, and ſecond cauſes. 10. Prophecy conſiders things in God, and therefore is immovable: Divination conſiders things in the creature, and therefore muſt be mutable. 11. No Prophet ever made himſelf the author of his own Prophecy; but Thus ſaith the Lord, &c. But the Devil, and Diviners arrogate their predictions to themſelves, and to the abſoluteneſſe of their own Art. 12. The gift of Prophecy ceaſed in the act: But Divination they wil have to remain ſtill in the Art. 13. Prophecy is not a permanent habit, but a tranſient act, that the prophets themſelves might know and confeſſe, that they had it not but by gift, and occaſionally according to Gods good pleaſure (for the prophecy came not at any time by the will of man. 2 Pet. 1.21.) but Divination, or Aſtrological prediction is a ſtated Art (as they ſay) and they may not onelyonly ſtudy it, but practiſe it at their own wills and pleaſures. 14. It is not for every Prophet to know every thing that is prophecyable: But (for ſo they pretend) it is for any prognoſticator, to know any thing that is prognoſticable. 15. Prophets, beſides the Spirit of Prophecy, may have the inſtincts of their own ſpirits, which might ſometimes deceive them: But Diviners, and Prognoſticators, beſides the inſtinct of their own ſpirit, are obnoxious to Satanical deluſion; whereby they often both are deceived, and do deceive. 16. Prophecy is true in the ground, although it may fail in the effect; becauſe the principle thereof is the prime verity: Divination, though it take effect, yet is it falſe; both becauſe of falſity in the author, and ground, and means, and end. 17. The prevention of things prophecyed, argues no falſhood, or defect in Prophecy; becauſe God may reveal ſome things to his Prophets, as in their ſecond cauſes, which may be impedited; and ſome things might be propheſyed conditionally, and with intent that they might be prevented; however to be referred to Gods good and wiſe diſpenſation; yea and the Prophets themſelves were inſtructed, and enabled to propheſie as well of their prevention, as of their conſecution: But who can ſay ſo much of Divination? 18. God may (in mercy) ſuffer a true Propheſie to be fruſtrated: and (in judgement) may permit a falſe divination to take effect. 19. The Prophets were ſometimes prevented, as touching their predictions of evils, and judgements: But the diviners and falſe prophets were fruſtrated in their predictions of bleſſings, and good things. 20. The Prophets foretold Gods judgements with grief and condoling; wiſhing that they might rather be accounted for falſe Prophets then that ſuch heavy things ſhould befall Gods people tranſgreſſing: the Diviners, and Prognoſticators, glory to preſage confuſion to Nations, Kingdomes, Churches, Chriſtians; and are very little touched with the deſtruction of all or any; ſo their predictions may take place. 21. That Prophecy hath been prevented, or failed in effect, was meerly becauſe of the liberty of Gods will: but Divination, or Aſtrological prediction, may be defeated even by the liberty of mans will alone. 22. Prophecy, enlightens the underſtanding, and perfects it: ſo does not Divination; but onelyonly (after a confuſed manner) alters the imagination. 23. In Prophecy, it is the intellect that moves the phantaſie: but in Divination, it is the phantaſie that moves the intellect. For Prophecy illuminates immediately, beginning at the mind and heart: which divination cannot do; becauſe it begins at the ſenſes, and ſo to the phantaſie, to the imagination. So that a Prophet underſtands his own Propheſie: ſo doth not a diviner his own divination. 24. Extaſies of Prophets did not ſo abalienate their mindes, as that they apprehended not what they did, or ſaid: as indeed it is in the dementating furies of divination. For theirs was onelyonly but an abſtraction of the minde from outward, ſenſible, and terrene things: not a diſtraction of it within it ſelf; as in theſe. 25. The Prophets mingled godly and wiſe inſtructions, together with their Predictions; that they might not ſeem to neglect the preſent, by prying into the future: both which, are both the ſloath, and buſineſſe of all prognoſticating predictors. 26. Propheſies ſerve to inſtruct all ages: divinations, inſtead of inſtructing, have onelyonly proved to diſtract preſent times, and that's all. 27. The gift or grace of Prophecy was given for the things of Faith, and true worſhip: Divination hath onelyonly been uſed to ſeduce from both. 28. Prophecy was inſpired by God, for the prevention of Idolatry, ſuperſtition, ſorcery: Divination hath been ſuggeſted by the devil, as an occaſion, and promotion of them all. 29. All things are ſubject to prophetical illumination; as things paſt, preſent, and to come, things neceſſary, contingent, caſual; things natural, ſupernatural, ſpiritual; things intellectual, rational, arbitrary; things moral, religious, temporal, and eternal: ſo are they not to divination, or Aſtrological prediction. 30. Prophecy hath been of the very thoughts of the heart themſelves; becauſe immediately from God, who knoweth the heart: but Divination can diſcern of no thoughts ſimply, as they are in the intellect; neither of affections, as they are meerly in the will: but onelyonly gueſſes at them by certain external ſpecies, ſignes, or effects. Yea, though they be thoughts of the devils own injecting, yet he diſcerns not their affirmation, or negation (ſc. their complacency, or reluctancy) in the immanent act of the underſtanding, or the will: ſave onelyonly as tranſeunt, or breaking forth externally by certain ſignes and ſymptomes of paſſions, and affections. 31. Prophecy is then moſt high and admirable, when it exceeds all humane reaſon: Divination, or any ſuch kinde of prediction, is then moſt vile and abominable, when it is not ſubject to it. 32. The devil can neither propheſie, nor make prophets: but the devil can both predict and make predictors. 33. Prophecy, as it is not hereditary by nature: ſo neither is it propagatory by art: but Magical divination is the one; and Aſtrological is the other. 34. Prophecy, in obſcureſt things, is ſincere: Divination, in plaineſt things, is equivocal. 35. Prophecy is not venal, or to be bought, and hired with mony, and preferments: as Magical divinations, and Aſtrological predictions are. Neither were the true Prophets mercenary, covetous, ambitious; as the falſe Prophets and Diviners were. 36. Holy men were alwayes humble in the gift of Prophecy: prophane men have been proud of the Art of divination, or prediction. 37. True Prophets never propheſyed things formally falſe: much leſſe thoſe wittingly, and willingly; as falſe Prophets and Diviners have done. 38. True Prophets never hunted the favors of man in place, and power; by flatring predictions even to evil men, and ſad preſages even againſt good men: as Magical and Aſtrological Diviners have alwayes uſed to do. 39. Propheſies were then moſt rigorous, and the Prophets moſt zealous; when they themſelves were moſt perſecuted, and deſpiſed: but let Magicians, Necromancers, Diviners, Soothſayers, fortunetellers, Gipſies, Juglers, Prognoſticators, and Predictors. &c. be ſeverely examined according to Lawes; and then the ſortilegious ſpirit ſtraightway leavs them. And now, they are able to foreſpeak no mans fate, or deſtiny; they are ſo diſtracted in ſuſpecting their own. Thus the Art periſhes, in the peril of the Artificer: as the malefice is prevented, or cured in the execution of the Witch. 40. It was a curſe, and expreſly threatned as a curſe; for the Church of the Old Teſtament to want her Prophets: but it was a bleſſing, and expreſſely promiſed as a bleſſing, that Diviners, Soothſayers, and all ſuch like, ſhould be expelled out of her. And what faithful man and wiſe, would not think it a like bleſſing to a Chriſtian Church, and Commonwealth? Now, if any man will take the pains to order this accumulation of differences; how eaſi… ly might he obſerve (through various particulars) Prophecy, and Divination, to be two things utterly different in Author, means, matter, form, ſubject, object, end, and effect?
3. Whether theſe true ſignes of falſe propheſyings, ſerve not ſufficiently to diſcern falſeneſs, or ſuperſtitiouſneſs of Magical and Aſtrological predictings; As 1. If the propheſying or predicting be of ſuch things, as humane reaſon, or prudence, might juſtly ſuſpect, or eaſily finde out, without it. 2. If it ſerve to ſet open ſuch preſumptions, as are not according to the eternal Law of the written Word. 3. If it pretend to put extraordinarily upon ſuch actions, to which the ordinary rules of the word are a plain guide; and the exhortations a ſufficient ſpur without it. 4. If it intends falſhood, under a pretext of truth: or evil, under a colour of good. 5. If it directly tend to a diſcouraging of vertue, and vertuous men: or an encouraging of vice, and vitious man. 6. If it be of ſome leſſer good, to hinder a greater good. 7. If it be for the uſe of unlawful means, although to ſeeming good ends. 8. If it tend to hereſie, errour, innovation, ſchiſm, and faction in the Church of Chriſt. 9. If to the ſubverſion, or obſtruction of good Lawes in a Chriſtian Commonwealth. 10. If to ſet civil States in a combuſtion; eſpecially ſuch as are Chriſtian. 11. If it be to the advancement of a few; and to the diſadvantage of a Many: and thoſe as dear children of God; as eminent in parts, and piety; and every way as hopeful, as uſeful for Gods glory and the publike good. 12. If the propheſyer or predictor ſhall preſume himſelf for ſingularly, and extraordinarily choſen out, and ſtirred up, to reveale ſecrets, amongſt a hundred, both of more eminent places, and graces, then himſelf. 13. If he ſhall pride himſelf in a ſingular gift: or prefer it to the favour, and comfort of a ſaving grace. 14. If vain, or corrupt imaginations immediately forego, or follow the revelation. 15. If erroneous, inordinate, paſſionate, affected words, and phraſes accompany the delivery, or pronuntiation thereof. 16. If the perſon of the prophecyer or predictor be noted for idolatry, infidelity, ſuperſtition, hereſie, ſchiſm, athieſm, hypocriſie, prophaneneſs, carnality, inſobriety, covetouſneſs, ambition, ſedition, curioſity, vanity, levity, ſorcery, envy, flattery, &c. Oh that we did but obſerve theſe, and the like, to examine upon them! Doubtleſs, we might with ſounder judgements, and ſafer Conſciences, pronounce upon our predictors, and their predictions; then either of them could do upon us.
4. Whether the Devil can Prophecy, and Predict? Prophecie he cannot; for that's to ſpeak from the Holy Spirit; which the devil cannot, will not do. Yea it is to ſpeak ſo, as moved by the Holy Ghoſt. Now though the Holy Ghoſt may move, or command the devil to ſpeak whether he will or no: yet for him to do it as moved, that was not onelyonly to be inſpired, but to receive the inſpiration with approbation; or ſome conformity of affection, and intention; which to a devil is incompatible. Nevertheleſs, predict he may in ſome things, through the divine both permiſſion and injunction. And but in ſome things. For the devil cannot foreknow, or foretel ſuch things, as depends abſolutely upon Gods wil. Nor yet thoſe things, which depend arbitrarily upon mans own will. Nor the thoughts, and immaginations of mans heart. Nor what entertainments his own ſuggeſtions have there, at their firſt motion. Nor what the good Angels intend. Nor what they are ſent to effect in the world, or the Church. Nor can he foreſee any thing in it ſelf, nor any thing, that hath not a natural, and particular cauſe. Nor yet what particular impediment may hinder that natural cauſe from effecting. Now I would ask of Magicians, and Aſtrologers; whether they can foreſee, or foretel more, then the devil himſelf can do? Yet I would ask again; whether the Magical and Aſtrological preſcience, and preſagition, be not much after the ſame manner, as the diabolical is? For the devil acquires his, by long obſervation, and often experience of things. He knows well natural cauſes, and can ſee their following effects as preſent in them. He underſtands mens bodily temperaments, and to what paſſions or affections they uſual diſpoſe: and which way mens ſenſitive appetites may ordinarily prevail to incline their wills. He can recollect the wickedneſs of Times, and Nations; and can gueſs by the multitude, lawleſneſs, and impunity of their iniquities among men; how ne…r they are to the judgements of God; And accordingly can conjecture, and predict the puniſhment of a people; by war, famine, peſtilence, &c. He can certainly foretel theſe things, that depend upon neceſſary cauſes; and have no other natural cauſe to hinder them: as the motions of the ſtars, Eclipſes, conjunctions, &c. But if they be not neceſſary (although falling out for the moſt part) but may have ſome other natural cauſes hindring them: thoſe he can foretel but probably, and by conjecture; as ſhowers, ſtorms, tempeſts, &c. He can certainly foretel thoſe malefices, which (by Gods permiſſion) he intends to act, either by himſelf, or by his ſworn inſtruments. He can diſcloſe ſuch corrupt cogitations as himſelf hath injected: eſpecially ſo far forth, as he obſerved them to take impreſſion with complacency. And for ſecret luſts, manners, and actions (ſuch as himſelf hath been an intimate witneſſe of) he can reveal them to his Magical inſtruments: and make them (if God will permit) object them to mens faces, and bewray them to the world. He is continually ſo going to and fro in the earth, that he can tel what is doing even in remoteſt places: and (ſuch is his agility) can ſuddenly convey it to his abſent inſtruments, or Artiſts; and make them relate it as if they were preſent. Hidden treaſures, loſt goods, thefts, murders ſecretly committed; theſe (becauſe done in his preſence, and kept in his remembrance) he can diſcloſe to, and by his Agents; if men will conſult, and God give leave. Yea, he can preſage many things from the prophecies of the Word; whoſe hiſtoricall part he underſtands better then men.
5. Why God permits the devil and Diviners oft times to predict things future? Is it not to diſtinguiſh betwixt his ſpecial, ſpiritual, and ſaving graces: and his extraordinary, temporary, and tranſient gifts? That none might preſume of an inlightened minde, or a conformed will: becauſe of ſuch acts as may be without the leaſt touch, either of the one or the other? Nor arrogate to themſelves a likeneſs to Angels, for ſuch preſagitions, as wherein the beaſts may ſurpaſs them? Is it not, that ungodly men and profane may thus ſo much the more be given over to their own ſuperſtitions, and diabolical deluſions? And to teach the faithful, and godly, not to covet, affect, admire, or undiſcreetly approve of thoſe gifts: which are no perpetual and infallible tokens of Gods grace, and favour. Eſpecially, neither to be acting in, nor attending to, thoſe vain curioſities; which Satan may ſuggeſt, and wicked men and infidels may attain unto.
6. Whether the devil or divining predictors, ought to be believed, ſhould they foretel truth? The Devil abode not in the truth, becauſe there is no truth in him. When he ſpeaketh a lye, he ſpeaketh of his own: for he is a lyar, and the father of it. Joh. 8.44. Eve ought not to have believed him, becauſe he ſpake of his own, Gen. 3. Ahab was not bound to be perſwaded by him, 1 King. 22.20, 21, 22. Becauſe though he had a Commiſſion or permiſſion from God; yet he exceeded it, and ſpake of his own. But I make a queſtion whether Saul ought not to have believed him; 1 Sam. 28.19. Becauſe he now ſpake not of his own. God is to be believed even in the Devil himſelf. But then, it might be evident, that he not onelyonly ſpeaks the things of God, but from God: that is, both the truth, and by a ſpecial warrant. Otherwiſe, there's no accepting of his Teſtimony (be it never ſo true) if he take it up of his own Authority. And therefore our Saviour Chriſt would neither aſſent to, nor approve of the Devils, although they ſpake the truth, Mark. 7.24, 25. & 3.11, 12. No more did St. Paul, to the truth that was ſpoken by the Spirit of Divination, Act. 16.16, 17, 18. We are taught, that Satan may transform himſelf into an Angel of light, and ſo may his Miniſters likewiſe. And therefore we held our ſelves not obliged ſimply to believe either the one, or the other; even in the beſt they can ſay. Becauſe they may lye, in telling truth; may tell truth, to deceive; may prejudice a greater, in uttering a leſſer truth; may uſurp it of themſelves; may arrogate it to themſelves. When did God ſend the devil on a meſſage, to inſtruct his Church in the truth; or to promiſe good unto his children? If he be ſent extraordinarily to pronuntiate to the wicked, and reprobates, their deſtinated judgements, and deſerts; they may be ſo conſcious within themſelves, as to have cauſe to believe them. But as for holy men, and elect, if they be not tyed to believe their truth, how much rather ought they to take heed of their ſtrong deluſions, as not to believe their lyes?
7. Whether a wicked man may propheſie: or a godly man divine? Although godly men are more ſubject to wicked mens ſins, then wicked men are capable of godly mens graces; Yet godly men (as godly men) cannot be infected with wicked mens divining: neither can wicked men (as wicked men) be endowed with godly mens prophecying. Joſeph is pretended to divine: yet is it but a pretence, of a pretence; if it be taken in the worſt ſenſe, as hath been ſaid before. Balaam took up his parable (a dark ſaying, which he himſelf underſtood not) and God put a word in his mouth (which never affected his heart) But Balaam had no more the gift, and ſpirit of propheſying, then his Aſſe had the gift, and ſpirit of ſpeaking. May we not then determine it thus? God may be pleaſed ſo to diſpenſe prophecying, as ſometimes to prompt a wicked man with the act, ſound, or prolation of it: but inſpires, or indues godly men alone with the gift, ſenſe, and ſpirit of prophecy. For the ſpirit of prophecy delights in ſanctity, and purity. And to perfect prophecy is required, not onelyonly the illumination of the minde; but the aſſent alſo of the will (as to Gods revelation, authority, pleaſure, meſſage, truth, glory) which indeed cannot be in an ungodly man. In Scripture a good man, and a Prophet, are Synonyma's: and a man of God, and a Prophet, convertible terms. And a bad man is never ſo called, but with ſome epithete betokening the abuſive appellation. Goodneſs of manners, though it neceſſarily prepares not of it ſelf, to the acquiſition of prophecy (becauſe it is a free, ſudden, extraordinary inſult, or illapſe) Yet badneſſe of manners is alwayes of it ſelf, an utter impediment. OnelyOnly, God may be pleaſed (in ſuch ſingular acts) ſo to abalienate, or ſuſpend corruptions for the preſent, as ſometimes to make good uſe of ill inſtruments, for others ſakes: but not often, or for their own; as he hath been been pleaſed to act with thoſe, whoſe hearts he hath changed, and renewed.
8. How chance the Prophets that prophecyed not onelyonly by words, but by Facts, and by Signes alſo (and by ſo many, and ordinary Signes) yet none of them, once prophecyed from the ſtars, or their conſtellations? Was not that vertue in them? Or was it not obſerved in them, in their time? Were they fain to make uſe of terreſtrial ſignes, becauſe the coeleſtials were out of their reach? Nay, was it not to let us underſtand, That God, and his Prophets could make the meaneſt ſignes upon earth, to confirm their Prophecies: whereas the devil and diviners are not able to make the greateſt ſignes in Heaven, to confirm their Prognoſtications? Why did Chriſt refuſe to ſhew a ſigne from Heaven, in proof of his Meſſiahſhip? Matt. 16.1, 4. Becauſe they ſought it; and ſought it temptingly, and ſought it for themſelves. They would have ſignes among ſignes, and miracles among miracles; and ſuch ſignes and miracles as they themſelves fancyed; and ſuch as might aſſimilate their own prognoſticating ſuperſtition, and vain obſervation; and ſuch a ſigne, as was not prophecyed, that the Meſſiah ſhould do; and ſuch as had neither juſt cauſe, neceſſity, nor end, for which they ſhould deſire it. Beſides, that the Prophets revealed nothing from the ſtars; and Christ denyed to make any ſuch demonſtration of himſelf, his doctrine, and miracles; becauſe it was not prophecyed of him: and therefore he refers them onelyonly to a prophecyed ſign, the ſigne of the prophet Jonas: enough to ſignifie, of how little neceſſity all ſydereal obſervation, or operation is to pure Prophecy. But I demand further; if there were any congruity, or conſiſtency betwixt Prophecy, and mag-aſtro-mancy; why then was the one a ſingular, extraordinary, and temporary gift to Gods people, and the other made a common Art, or Trade, to Idolators, Infidels, and men prophane?
9. Whether Prophecy be natural? Or yet of any artificial preparation? The Occult Philoſophizers, Magical Mirabilaries, and aſtral Fabricators, are for both (yea beſides the ſeed of the ſoul, and the humours of the body, they pretend the parts of beaſts, ſtones, herbs, and outward ceremonies, all to be effectually diſpoſing to Prophecie.) But the truth is for neither. For Prophecy indeed is not natural, but ſupernatural: not artificial, or acquiſite; but infuſed, or inſpired. Prophecy is immediate, ſudden, momentany; the diſpoſition (at one inſtant) infuſed together with the act: yea and the very particular diſpoſition ceaſing, when the particular act ceaſeth. It never finds it ſubject capable to receive it, but makes it ſo: neither leaves it in the leaſt capacity to acquire, or expect it preſently again. But if it pleaſe to return, it ſtill makes its own way (oft times another, a new way) for it ſelf. What inclination of nature, or preparation of Art doth it require; when it can take the ignorant, as well as the learned; the Idiot, as well as the Artiſt; yea a corrupt heart, and a falſe mouth and nevertheleſſe make it foreſpeak its own infallible truth? No nature or eſſence is prophetical of it ſelf, but that which is incomprehenſible, and comprehending all things. If our nature had any ſuch inclination in it ſelf; why ſhould we not all propheſie? And alwayes propheſie? And propheſie when we pleaſe? And propheſie of one thing as well as another? And one propheſie, as well as another? To whom then ſhould we propheſie? And how ſhould our pronuntiating be of thoſe things, which are hidden to the common ſenſe, and ordinary apprehenſion of men, among whom we are converſant? How ſhould Prophecy be ſaid to exceed all natural cognition; if it may proceed from any natural inclination? And how ſhall we diſtinguiſh betwixt Prophecie, which hath revealed, and reveals things, as they are in themſelves: and prognoſtication, which (at moſt) can but predict ſome things, as they are in their natural cauſes, and diſpoſitions? What praevious diſpoſition to propheſie (either naturally, or artificially) was there in Ames, when he ſaid, I was no prophet, neither was I a prophets ſon; but I was an heardman, and a gatherer of ſycomore fruit. And the Lord took me, as I followed the flock, and the Lord ſaid unto me, Go prophecy. Amos 7.14, 15. As for Eliſha's calling for a Minſtrel: 2 King. 3.15. This was not to procure, or excite propheſie: but to ſedate paſſions and affections; and ſo make himſelf fitter for contemplation and devotion. Not as if (according to the Rabbinical conceit) the ſpirit of Prophecie had now made its receſſe from him, becauſe of ſome perturbation of his, in being ſo exaſperated againſt Jehoram; For that was a true zeal of God, and that is never inordinate: neither ſerves it to abate, but promote Gods gifts. But ſay he had been ſomewhat diſquieted, and diſtracted from the ſpirit of Prophecie; how was it in the force and vertue of Muſick to reſtore it? Muſick could do that neither naturally, nor artificially: if it did it at all, it muſt do it miraculouſly. The prophets very calling for Muſick, was a propheſie; Signifying that the ſpirit of Prophecie reſts not in turbulent, diſtracted, factious, ſeditious minds: but in harmonious, unanimous, appeaſed, and peaceable hearts. But let them contend Prophecie to be of natural diſpoſition, and artificial preparation; that would ſo take off theirs, from being thought diabolical: what need we do ſo, that hold Prophecie to be wholly divine? Nature, and Art cannot ſo much credit the Aſtrological, as they prejudice the Theological propheſie.
10. Whether Propheſie be not now ceaſt? It was never intended to be perpetual. Even while it was, it was an act; not an habit: not permanent, but tranſient. The Spirit now in the illapſe, and again upon the receſſe. It was a gift or grace, not ſo much perſonal, as vocational: pertaining not to ordinary duty ſo much, as extraordinary occaſion. Nor was it ſo neceſſary, that men ſhould be taught to look after things future: as how to uſe the preſent time aright. The prophets were but types of that great Prophet: and all propheſie had its main end, and completion in Chriſt. It was therefore meet that the ſhadow ſhould recede, now that the ſubſtance came in place; Prophecy was neceſſary for the Church of the Old-Teſtament, becauſe Chriſt was not yet come: but not ſo in this of the New; becauſe Chriſt is come already. We have an Evangelical propheſie, abundantly recompencing that lack of the legal: being a gift or grace not extraordinary, but ordinary; not temporary, but perpetual; not ſingular, but univerſal; not vocational onelyonly, but perſonal; not an act common to reprobates, but an habit peculiar to the Saints. Not of propounding things of future times: but of expounding the future things of eternity. Be it in heaven or earth; Prophecies ſhall fail, when that which is perfect is come, 1 Cor. 13.8. In heaven, they muſt needs fail; becauſe there's no future to be contemplated, or expected; all is an eternal preſent. And in the Church of Chriſt, they muſt needs fail; becauſe there is no future truth (not another Goſpel) to be expected; the preſent truth is eternal. Prophecie failed in the Church, as did the other extraordinary, and temporary gifts: viz. Working of miracles, and ſpeaking with Tongues. Nevertheleſſe I conceive, God hath abſolutely denyed his Church none of all theſe: but that the Spirit may be pleaſed to ſtir up ſome men, at ſome times, and to ſome particulars, to act in any of them; if juſt cauſe and neceſſity be. Yet, though a man ſhould be raiſed to propheſie now, and that by the ſame Spirit; I cannot think it to be by the ſame degree, or authority of the Spirit as the former Prophets were. Becauſe the authority of the Spirit in them, was not onelyonly prophetical, or hiſtorical: but ſapiential, and dogmatical. And ſo their propheſies were recorded, not onelyonly for a particular and certain prediction of truth: but for an univerſal, and perpetual inſtruction of Faith. And therefore, either there muſt be no end of adding to the Scriptures: or elſe none ſuch muſt now be raiſed. There may be ſome prudential predictings of good men; and ſuſpicious preſagings of evil men; and ſhrewd conjecturings of common men: but what are all theſe to the propheſyings of holy men of God in old time? Yet we ſay, Gods hand is not ſhortned, but that he can ſtill raiſe up ſuch: but who can ſay, that he will do it? Or that there is juſt cauſe why he ſhould ſo do? We conclude therefore, in the general, that Prophecy is ceaſt. And that of an extraordinary gift at firſt; it is become more extraordinary to after ages. What reaſon then have we to be ſo blind of Faith; as to admit of a ſtated art of divination in its ſtead?