3. The third Chapter. Concerning Prophesie; out of the first of Sam

The third Chapter. Concerning Prophesie; out of the first of Samuel, the 19. Chapter, verse 33.

SEing therfore that God would be knowne vnto 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, ¹ 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: ² 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. ³ 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, ⁴ and first of Paralipo. the 29. In the Greeke he is called ⟨…⟩, of ⟨…⟩, to foretell: or as some rather will of ⟨…⟩, 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 ⟨…⟩, to wit, interpretors, which did seruice to the greater prophets. They were also called among the Gréeks ⟨…⟩, of ⟨…⟩. Among the Latins mad men are called Fanatici: yet further, they were called of the Gréekes ⟨…⟩ of ⟨…⟩, 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.

⁵ 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. ⁶ For so was Aaron said to be the prophet of Moses vnto Pharao: and the expounders of the holie scriptures are called prophets. Also it belongeth to the office of a prophet to praie vnto God: wherefore Paule saith, that euerie man praieng or prophesieng, &c. And in Genesis, ⁷ God answereth Abimelech concerning Abraham, ⁸ when he had taken his wife from him: Giue him his wife againe, for he is a prophet, ⁹ 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, ¹⁰ or 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, ¹¹ exhortation, and consolation. Which facultie pertaineth to the mind and power of vnderstanding. And a prophet differeth from a préest, ¹² 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. ¹³ For he that declareth naturall causes and arts, and sciences, is not a prophet. And so a prophet is distinct fro~ a doctor or teacher. ¹⁴ 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, ¹⁵ when the church began to spring vp, God raised manie prophets. For when men were conuerted from Gréekish gentilitie vnto Christ, and were altogether ignorant and vnskilfull of the holie scriptures, ¹⁶ 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 haue 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 vnto sorcerers and soothsaiers, ¹⁷ GOD promised that he would giue them a prophet from among their owne brethren. ¹⁸ This dooth Peter by the figure ⟨…⟩ trulie transfer vnto 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. ¹⁹ Chrysostome vpon Genesis saith, that the sinnes of men haue brought to passe, that no such rare & pure spirit can dwell among vs: 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: ²⁰ that is, to bring vs 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 haue 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. ²¹ For otherwise they would be as ignorant in those things which are done by nature, as other men be.

²² 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, ²³ 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, ²⁴ that If a prophet be seduced, I haue seduced him. And Augustine against Iulian saith: ²⁵ 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, ²⁶ 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 vnder 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, ²⁷ 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: ²⁸ For thus did he saie: This is now bone of my bones. ²⁹ 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, ³⁰ 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, ³¹ 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 vpon these words of Esaie, ³² I sawe the Lord sitting, ³³ setteth foorth (although not verie exactlie) a definition of prophesie. Prophesie, saith he, ³⁴ is nothing els but a declaration of things to come. And vpon 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: ³⁵ 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 vnto 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 vnto 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. ³⁶ For some sawe more, and some lesse. In the 12. of the booke of Numbers God saith, ³⁷ that he did insinuate himself to other prophets after diuers fashions, but that hée presented himselfe vnto Moses mouth to mouth, and face to face. ³⁸ And at the end of Deuteronomie it is written, ³⁹ 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, ⁴⁰ 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, ⁴¹ 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: ⁴² 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, ⁴³ when angels were séene to talke with men in bodilie shape of men. ⁴⁴ 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, ⁴⁵ 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, ⁴⁶ should couer hir head. But here, ⁴⁷ by 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, ⁴⁸ and the other in the 14. and in the 2. to Timothie: ⁴⁹ 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 vnto 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 haue 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 vnto women.

⁵⁰ 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, ⁵¹ 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 vnto 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, ⁵² 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. ⁵³ 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 vnto 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. ⁵⁴ 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, ⁵⁵ 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 vs 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, ⁵⁶ is vndoubted and certeine; but of the second some doubt may be. For sometimes the foreshewings of the true prophets haue not come to passe. Esaie did prophesie that king Ezechias should die of that disease whereof he was sicke: and Ionas said, ⁵⁷ 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: ⁵⁸ and 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 vnto 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. ⁵⁹ And such was that which was foretold to Marie: ⁶⁰ namelie, that hir cousin Elizabeth should conceiue. Other tokens hath Chrysostome noted vpon the 12. chapter of the first Epistle to the Corinthians, ⁶¹ vpon these words, ⁶² 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. ⁶³ 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. ⁶⁴ Iustinus Martyr in the end of his sermon against y e Gentiles, saith, that these words be in a dialogue of Plato, ⁶⁵ which he intituleth Menon, the which Chrysostome writeth not of, but he addeth two things which séeme repugnant one to the other. ⁶⁶ 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, ⁶⁷ 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: ⁶⁸ 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 vpon a thréefooted stoole, and to let in the diuell into hir by hir dishonest parts, & from thence to giue 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. ⁶⁹ 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 vpon 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, ⁷⁰ 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, ⁷¹ 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. ⁷² Wheras 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, ⁷³ 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 vpon 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, ⁷⁴ but that euill men also doo sometimes foreshew true things. Such be they which shall saie in that latter daie: Haue not we cast out diuels, ⁷⁵ and wrought manie miracles in thy name? And generallie we may conclude, that whosoeuer confesseth Iesus Christ, ⁷⁶ of what maners soeuer he be, so he lead vs 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 vpon the Epistle of Iohn saith, ⁷⁷ that The verie same name of Christ is the knot, ⁷⁸ 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: ⁷⁹ 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 vs to take the meane waie, he saith: Prooue all things, and hold that which is good. ⁸⁰ 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 vnto 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, ⁸¹ 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, ⁸² 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, ⁸³ euen as it will: for it taketh hold both of the learned and vnlearned, the child & the herdman; as it did of Amos the prophet, ⁸⁴ 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, ⁸⁵ being content with pulse. Trulie these things doo further not a litle, ⁸⁶ 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 vs 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, ⁸⁷ the people be scattered, and with idlenes and loitering be quite marred. For prophesie kéepeth men in their dutie: wherefore Paule saith; ⁸⁸ 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. ⁸⁹ 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 haue 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 vnto the Lord. ⁹⁰ 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. ⁹¹ It is written in Ecclesiasticus that the bones of Elizeus the prophet did prophesie, bicause by the raising vp of a dead man, ⁹² they gaue testimonie of Elizeus doctrine; but we must not séeme to call that a prophesie, for then shall all miracles be prophesies.

⁹³ 11 But we sée, that Abraham and Abimelech did then prophesie, when GOD appéered vnto 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 ⁹⁴ 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, ⁹⁵ 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 vnto vs, except it be reuealed to the prophets. Therefore prophesie was as fit for them, ⁹⁶ as iustification is necessarie vnto vs. 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 vnto the Lord; Haue we not prophesied in thy name? Who neuertheles shall heare (Christ saie) I knowe you not. ⁹⁷ 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, ⁹⁸ 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, ⁹⁹ 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 vnto vs, when we vnderstand thereby, that he is so gratious, as he will make euen the wicked to serue to a good purpose.

¹⁰⁰ 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 vnto 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, ¹⁰¹ 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, ¹⁰² 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 vnto those his prophets, ¹⁰³ 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, vpon whose comming the former sort ceased. For the lawe and the prophets endured vntill Iohn. ¹⁰⁴ 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 haue we him, whom they told vs 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, ¹⁰⁵ 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, ¹⁰⁶ but by méere reuelation from Christ. Peter also was a prophet, insomuch as he thoroughlie sawe the secrets of the hart. ¹⁰⁷ 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 vnto them to separate Paule and Barnabas. ¹⁰⁸ 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 vpon 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, ¹⁰⁹ but now not so. For now the Gospell is spred farre abroad: and the church may haue 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 vnto satan, since the church hath christian magistrates, readie to punish malefactors with the sword. Yet in mine opinion, it is not to be denied, ¹¹⁰ but that there be still prophets in the church, although not so famous as in times past. And it should séeme, ¹¹¹ that in the stéed of them, there succéed most learned teachers of the holie scriptures, plentifullie at this daie giuen vs of God. ¹¹² 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: ¹¹³ and yet thou canst not prooue it necessarilie. ¹¹⁴ 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 haue we anie promises, that Christ would perpetuallie adorne his church with such gifts.

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Footnotes

1. A distinguishing of this question. ↩

2. What is ment by the name prophesie. ↩

3. Looke in the fourth part, cap. 1. art. 8. ↩

4. Sam. 9, 10. ↩

5. The causes of prophesy. The matter of prophesieng. Prophesie is vsed about things past, present & to come. Acts. 5, 3. 2. King. 5, 26. ↩

6. A prophet is an interpreter of the word. ↩

7. 1. Cor. 11, 4.
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8. Gen. 20, 7. ↩

9. A prophet must praie for others. ↩

10. 1. Cor. 14, 27
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11. Ibidem. 3. ↩

12. Wherein prophets differ from priests. ↩

13. The forme of prophesieng. ↩

14. Wherein a prophet differeth from a teacher. ↩

15. More prophets when the church began than now. ↩

16. Loke in the 13. art. ↩

17. Deut. 18, 15. ↩

18. Acts. 3, 22. ↩

19. Chrysostome. ↩

20. The end of prophesieng. ↩

21. The efficient cause. ↩

22. The spirits that stir vp prophets, are sometime good, sometime euill. ↩

23. Why God suffereth the euill men to foretell true things. Augustine. ↩

24. 2. Thes 2, 11, & Ezec. 14, verse. 19.
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25. Augustine. ↩

26. Lawes of princes against witches. ↩

27. Propheticall furie. ↩

28. Gen. 2, 23. ↩

29. The originall of prophesie. Iude. 14. ↩

30. Acts. 3, 24. ↩

31. Samuel chiefe of the prophets. ↩

32. Chrysost. ↩

33. Esaie. 6, 1. ↩

34. Prophesie defined. ↩

35. Prophesie by deeds. ↩

36. Degrees of prophets. ↩

37. Num. 12, 6. ↩

38. Deut. 34, 10 ↩

39. A comparison betweene Moses and Iohn Baptist. Matt. 11, 11, ↩

40. What is an oracle, a dreame, & a vision. ↩

41. Of these things read more in the next place. ↩

42. Zach. 1, 18. and 4, 2. Ierem. 1, 13. ↩

43. Daniel. 5, 5. ↩

44. A difference in prophesie according to times. ↩

45. Women prophets. ↩

46. 1. Cor. 11, 5.
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47. How women may prophesie, they being forbidden to speake in the church. 1. Cor. 14, 34 ↩

48. 1. Cor. 11, 5.
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49. 1. Tim. 2, 11.
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50. Prophets must not diminish the word, nor adde to of their owne. ↩

51. Acts. 21, 4. and 10. ↩

52. Prophets must not be corrupted for fauour or reward. Num. 22, 23. ↩

53. 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. ↩

54. Prisca. ↩

55. 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. ↩

56. Sometimes the predictions of true prophets happen not. ↩

57. Esaie. 38, 1. Ionas. 3, 4. ↩

58. In 1. Sam. 2, 34, & In 1. King. 13, 17. and in this booke, part. 4. ch. 4. art. 8. 1. Sam. 10, 2 ↩

59. Iudg. 6, 36. ↩

60. Luke. 1. ↩

61. Chrysost. ↩

62. 1. Cor. 12.
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63. The diuels prophets fared like mad men. ↩

64. Iustinus Martyr. ↩

65. Plato. ↩

66. The Sibyls. ↩

67. The vnhonest gestures of the prophane poet. ↩

68. Prisca and Maximilla hoong them selues. ↩

69. Whether God doth compell his prophets. Exod. 3, 11. Ionas. 3, 11. Ierem. 1, 6. ↩

70. Whether the inspired of GOD knowe not what they saie. Iohn. 11, 49. Daniel. 2, 1. Gen. 41, 1. ↩

71. 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. ↩

72. 1. Cor. 14, 32
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73. 1. Cor. 12, 3.
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74. Euill men sometime prophesie true things. ↩

75. Matth. 7, 23. ↩

76. A generall rule to knowe true prophets. ↩

77. Augustine. ↩

78. Vnder the name of Christ is contained all the articles of the faith. ↩

79. 1. Thes. 5, 21.
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80. In hearing of sermons Paule rule must be followed. ↩

81. Prophesie must be don freelie. ↩

82. 2. Peter. 1, 1.
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83. 1. Cor. 12, 11
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84. Amos. 7, 14. ↩

85. Daniel. 1, 8. ↩

86. Prophesieng vnderstood for expounding the word of God. 1. Sam. 5, 10. Schooles of the prophets. 2. King. 3, 15. ↩

87. Prou. 29, 18. ↩

88. 1. Cor. 14, 3.
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89. Whether prophets be sure of those things which they prophesie. ↩

90. 1. Par. 17, 2.
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91. Eccl. 48, 14. ↩

92. Miracles whether they be prophesies. ↩

93. In Gen. 20. ↩

94. The sun, moone, and such like. ↩

95. Of what necessitie prophesie is. ↩

96. Prophesieng & true faith are not of necessitie ioined together. Num. 22, 23 ↩

97. Matth. 7, 23. ↩

98. Phili. 1, 16. ↩

99. Ibidem. 28. ↩

100. Prophesteng is taken for interpreting. Exod. 7, 1. ↩

101. The children of the prophets. ↩

102. Deut. 18, 18 The old Israelites were neuer without a prophet. ↩

103. Acts. 3, 22. and 7, 37. ↩

104. Matt. 11, 13. ↩

105. Prophets in the primitiue church. Ephes. 4, 11. ↩

106. Galat. 1. 12. Paule and Peter were prophets. ↩

107. Acts. 5, 3. and 21, 9. ↩

108. Ibidem. 10. ↩

109. Prophets are not now so necessarie. ↩

110. Prophets at this daie. ↩

111. Teachers in stead of prophets. ↩

112. Teachers be no prophets. ↩

113. 1. Cor. 14.
     ↩

114. Mark. 16, 17. ↩