3. CHAP. III. Concerning Prophesy; out of 1 Sam. 19:33.
CHAP. III. Concerning Prophesy; out of 1 Sam. 19:33.
Seeing therefore that God would be known unto men by prophesy, I thought it not from the purpose to speak somewhat thereof. And that I may do it the more briefly and plainly, I will first show what is meant by this name or word prophesy: then what are the causes of it: next the definition: and lastly, the properties and effects. As touching the name of prophesy: A prophet is in the Hebrew tongue called Naui: which noun cometh of the Hebrew verb Bo, that signifieth to come. And it is in the passive conjugation Niphal. Khimhi doth interpret prophesy to be a certain faculty received from God. For prophets do suffer a certain breathing on them, and instinct from God: and that word doth signify sometime an interpreter or messenger. And a prophet is called sometimes in Hebrew, Roe (that is, a seer:) sometimes Chose, (that is, a watchman:) and sometimes Isch Eloim
(that is, a man of God:) as in the first of Sam. the 9th chapter, and first of Paralipo, the 29th. In the Greek he is called προφήτης, of πρόφημι, to foretell: or as some rather will of προφήναι, that is, to show. Whereupon among the Latins, temples are called Phana: and as Festus Pompeius
thinketh, the bishops of the temples were called prophets. There were also ὑποφῆται, to wit, interpreters, which did service to the greater prophets.
They were also called among the Greeks μάντεις, of μανέσθαι. Among the Latins mad men are called Fanatici: yet further, they were called of the Greeks ἐνθυσιάζαι of θεάζειν, that is, to stir up and drive forward. They were called in Latin Vates, as some suppose, of speaking, although there were that thought otherwise. A prophet is he, which being stirred up by the spirit, foretelleth things to come.
2. Now that we may also speak somewhat of the causes: a prophet is occupied about heavenly and hidden matters. Sometimes he seeth the things that be present: as Peter did of Ananias and Sapphira: and Elisha of Gehazi
(saying,) Was not my spirit present with thee? Sometime he seeth things that are past: as Moses concerning the creation of the world. For as touching things to come, no man doubteth, (but he foreseeth them.) Also they which expound other men's prophesies, are prophets. For so was Aaron said to be the prophet of Moses unto Pharaoh: and the expounders of the holy scriptures are called prophets. Also it belongeth to the office of a prophet to pray unto God: wherefore Paul saith, that every man praying or prophesying, &c. And in Genesis, God answereth Abimelech concerning
Abraham, when he had taken his wife from him: Give him his wife again, for he is a prophet, and shall pray for thee. And Paul in the first Epistle to the Corinthians the 14th chapter, setteth forth more at large the office of a prophet. When ye come together (saith he,) everyone hath a psalm, or hath doctrine, or hath revelation, or hath interpretation; let all things be done to edifying. They may also make hymns and thanks-giving, and exhort the people. For Paul saith: He that prophesieth, speaketh doctrine, exhortation, and consolation. Which faculty pertaineth to the mind and power of
understanding. And a prophet differeth from a priest, in that a priest should not only exhort, teach, and comfort; but also minister holy services, which thing a prophet may not do. Besides, the priests were of the tribe of Levi: the prophets were of other tribes. Moreover, the priests might err, and often did err; but the true prophets, in that they were prophets, could not err.
Indeed they sometimes added somewhat of their own, but therein they were not prophets. Lastly, the priests were chosen only by succession, and had an ordinary ministry: but the prophets were sent by an extraordinary means according to the will of God.
3. The form (of prophesying) is the revelation of God. For he that declareth natural causes and arts, and sciences, is not a prophet. And so a prophet is distinct from a doctor or teacher. For doctors, although they be instructed in the gifts of God, to teaching, persuading, and comforting; yet they get those things by exercise, instruction, study, and labor: but prophets are taught by no other means than by the only revelation of God. Howbeit, such prophets as are thus taught of God, although perhaps there be some now a days in the church, yet I think there be not many. But at the very beginnings, when the church began to spring up, God raised many prophets.
For when men were converted from Greekish gentility unto Christ, and were altogether ignorant and unskillful of the holy scriptures, it was needful that God helped them by such revelations: but now that all places abound with books, and teachers, there is no need of the help of prophets. For the Jews did only look for Christ to come, he is now come: wherefore we have no need of other prophets. Besides, they were not so instructed in the holy scriptures. For at the beginning they had the law, and nothing else. Then came Samuel and other prophets, which made all things full and whole.
Now there is scripture enough everywhere. Finally, they were always
curious searchers of things to come, and prone to idolatry: therefore least they should run unto sorcerers and soothsayers, God promised that he would give them a prophet from among their own brethren. This doth Peter by the figure ἀντονομασία truly transfer unto Christ. But in very deed, God evermore cared and provided, that they should not be without some prophet of their own number. But in our days that gross idolatry is taken away.
Chrysostom upon Genesis saith, that the sins of men have brought to pass, that no such rare and pure spirit can dwell among us: which reason doth not much move me. For when the people did most grievously offend, God did ever stir up his prophets. The end of prophesying, as Paul saith, is to edify: that is, to bring us to eternal felicity: but that is not perceived by man's judgment. For neither eye ever saw it, or ear heard it: wherefore it was needful to have it showed in a more hidden sort by prophets. But they could not open it, unless they themselves understood it; neither could they ever understand it, unless they were admonished by the inward spirit of God. For otherwise they would be as ignorant in those things which are done by nature, as other men be.
4. But now that spirit, wherewith they be stirred up, is sometime good, and sometime evil. For as God doth edify the church by his prophets: so the devil apishly counterfeiting God, subverteth it by his prophets. There was never any heresy that boasted more of prophesies, than did the Montanists.
For they accounted their Prisca and Maximilla, being rich and wealthy women, for prophetesses. The idolaters foretold some things that were true, and the more easily to deceive, did mingle them with falsehoods. But thou wilt say, Why did God suffer them to speak true things? Augustine in his
14th book De trinitate answereth, Because they were both sins, and the punishments of sins: and they had deserved to be given up to lies, and
strong delusions, as Paul saith to the Thessalonians. And God saith, that If a prophet be seduced, I have seduced him. And Augustine against Julian saith: The devils report true things even of Christ, because God will by all means maintain the truth, both to the comfort of the godly, and condemnation of the wicked. But such kind of witches are now forbidden by the laws of princes, as appeareth in the Code De maleficis & mathematicis. Howbeit because none shall be deceived, they are not called
Mathematics in that place, which do foreshow anything by the stars, or speculation of natural causes: but such as under the name of Mathematics uttered for gain curious arts and enchantments: which kind of people the Emperor Constantine commanded to be burnt. But the good spirit is sent in by God, which when the heathen knew not, they called it fury, and distraughting of the mind. Plato in his dialogues Phaedro & Jove, saith, that poetical fury is one mystical, another foretelling of that which should come, and another divine. Now concerning the original of prophesy, it is certain, that as touching the time thereof, the same was first in Adam: For thus did he say: This is now bone of my bones. After him preached Enoch, which was the seventh from Adam, as it is written in the Epistle of Jude. Then succeeded Moses and Samuel. But thou wilt say: If prophesying be so ancient, why doth Peter on this wise say in the book of the Acts: It is written in the prophets, from Samuel, and thence forth? I answer, that Peter had first made mention of Moses: then he maketh Samuel the head or chief of the prophets, because he had made very famous the order of the prophets.
Lastly, because nothing was written of any prophet before Samuel.
5. Chrysostom in his second homily upon these words of Isaiah, I saw the Lord sitting, setteth forth (although not very exactly) a definition of prophesy. Prophesy, saith he, is nothing else but a declaration of things to
come. And upon the prologue of Paul to the Romans, he saith, that the holy men did not only prophesy by writings and words, but also by deeds: as Abraham did in the sacrifice of his son: and Moses in the brazen serpent, and all the people of Israel in eating of the passover. But a fuller definition is this: Prophesy is a faculty given unto certain men by the spirit of God, without teaching or learning, whereby they are able certainly to know things heavenly, high, and secret, and to open the same unto others for edifying of the church. Here this word faculty is the general word to prophesy, which may be referred to natural power: not that the same power is natural, but that it may make men apt, as natural power doth, whereby they may be assured of their knowledge. Which I therefore added, because they that utter those things which they themselves understand not, be rather mad persons, than prophets. The other parts of the definition may easily be understood by those things, which we spake concerning the causes.
6. But heavenly inspiration was not communicated to all the prophets alike. For some saw more, and some less. In the 12th of the book of Numbers God saith, that he did insinuate himself to other prophets after diverse fashions, but that he presented himself unto Moses mouth to mouth, and face to face. And at the end of Deuteronomy it is written, that after Moses, there was never the like prophet. Which yet must be understood of the time before the coming of Christ. For otherwise by the testimony of Christ himself, John the Baptist was greater than Moses. For (saith he)
Among the children of women there arose not a greater than John the Baptist. For other prophets foretold that Christ in time would come, but he with his finger showed him to be present and conversant among men. We may also, although somewhat rudely, thus distinguish the degrees of prophesies, if that we call one, an oracle, another a dream, and another a
vision. An oracle is, when by the voice of God himself, it is told what we should do. So was Abraham warned by a voice from heaven, that he should not kill his son. As for the manner of dreaming, there is no need of examples, they are plentiful in every place of the holy scriptures. A vision may be in three sorts: either when true things be discerned by an infused light, and by the mere understanding: or else when besides that light, images also are described, and that either in the mind: as when Zacharias saw the horns and the candlesticks, and Jeremiah the pot: or else in the eyes and outward sense, as was that hand, spoken of by Daniel, which appeared on the wall: and as that, when angels were seen to talk with men in bodily shape of men. And in prophesies there is a difference of times. For some were before the law, as were those of Abraham, Noah, Enoch, and Adam: some in the law, as of Moses and others: some in the gospel, as the prophesies of many holy men in the primitive church. And this gift God denied not even to women. For we read of Marie, Deborah, and Olda, that were prophetesses, besides other women. And in the beginning of the primitive church, the daughters of Philip, and other godly women, did prophesy. And Paul saith, that a woman praying or prophesying, should cover her head. But here, by the way, ariseth no small doubt. For if at that time it were lawful for a woman to pray and prophesy openly, why doth
Paul writing to the Corinthians, and to Timothy, admonish that a woman should not speak in the church. These two sayings, although they may seem somewhat repugnant, yet may they diverse ways be reconciled. Some think that Paul meaneth that a woman prayeth and prophesieth, when she is present and heareth public prayers and prophesyings in the church, directed by some godly and learned man. Others suppose that two errors crept into the church of the Corinthians, even so soon as the same church began; the
one, that women should prophesy openly; and the other, that they should do it bare-headed. And they think that Paul confuted the first error in the 11th chapter to the Corinthians, and the other in the 14th, and in the 2nd to Timothy: and that so Paul altogether forbiddeth that either of them should be done in the congregation. Other some understand those words of Paul as touching the ordinary ministry, which by no means must be permitted to a woman: but that by an extraordinary means it is lawful for women sometimes to prophesy, as it was unto Marie, Deborah, Olda, and others, of whom we spake before; the which if it do happen at any time, they say that Paul warneth that a woman should have her head covered. Others think that women are quite forbidden by Paul to prophesy openly: but that it is lawful for them to do it privately, so they cover their heads. But howsoever it be, it importeth not much: our purpose is only to teach, that God doth sometime impart this gift unto women.
7. But above all things, prophets must beware that they corrupt not, nor that they add not, or diminish anything. For some, otherwhile having received the illumination of God, do add over and besides of their own. In the Acts certain holy men lightened with the spirit of God, said, that many grievous afflictions were prepared for Paul at Jerusalem. And this in very deed they spake truly: but they added other things of their own. For they gave counsel unto Paul, that he should not go to Jerusalem; which thing they had not of the holy Ghost. Good prophets ought not so to behave themselves. For if they will mingle their own wisdom with the oracles of God, they may easily both be deceived themselves, and also cause others to be deceived. Besides this, the prophets must take heed, that they suffer not themselves to be corrupted either by money, or favor; as we read that Balaam did. For they which so do (saith Jerome) are not prophets, but
diviners: As when Logic is corrupt with errors, and Fallacies, it is no longer Logic, but Sophistry. For they which may be hired to speak in favor for reward sake, be rather the diviners of idols, than the prophets of God: and if they bear any office in the church, they will soon infect their auditory with errors: and so both shall be cast headlong into the ditch. Further, they must endeavor themselves, by their life and manners, to win credit to the word of God. This is thought by some to consist in apparel: and so they will imitate
Elias and John the Baptist, and be appareled in camels hear, and we are girdles of leather. But this did the prophets by the instinct and warning of God, to draw the people unto God by wondering at them. Contrarywise, there be some which will abound in pleasures and excess: and this we read in the Ecclesiastical history of Prisca and Maximilla, for they used painted colors, and all kind of niceness. Wherefore a certain mean way must be used, for offense may be committed on both sides, as well in excess, as in homeliness.
8. But thou wilt say, Seeing there be some good prophets, and some bad; by what mark may the one sort be discerned from the other? Forsooth not by garments and apparel of the body. There be certain other more sure tokens showed us in the scriptures. God saith in Deuteronomy, that these be two sure arguments of a good prophet. The first, if he lead not away the people to idolatry, and strange gods: Secondly, if it certainly come to pass whatsoever he foreshoweth. The one of these, which concerneth idolatry, is undoubted and certain; but of the second some doubt may be. For sometimes the foreshowing's of the true prophets have not come to pass.
Isaiah did prophesy that king Hezekiah should die of that disease whereof he was sick: and Jonah said, that within forty days the city of Nineveh should be destroyed, and yet neither of these things came to pass according
to the prophesy. Here the answer may be, that those sayings were not prophesies, so much as they were threatening's: and that the prophets did foresee those effects according to the causes: and when the causes were changed, it was no absurdity that the effects changed also: and therefore the prophets cannot be reproved as liars. But that place of Deuteronomy is not to be understood of threatening's, but of other prophesies. Such is that which Samuel foreshowed unto Saul, that he should meet two men by the way, and take of them loaves, and that afterward with him should meet a company of prophets. Such also was that which Gideon received as touching the dry and dewy fleece. And such was that which was foretold to Marie: namely, that her cousin Elizabeth should conceive. Other tokens hath Chrysostom noted upon the 12th chapter of the first Epistle to the Corinthians, upon these words, When ye were Gentiles ye were carried away to dumb idols. There he saith, that the prophets of the idols had two certain tokens to be known by. For first, when they were possessed with the evil spirit, they were vexed with indecent gestures, as men ravished out of their wits. Further, they understood not themselves whatsoever they said.
For the proof whereof, he allegeth the testimony of Plato; namely, that they spake goodly things, but understood not themselves. Justinus Martyr in the end of his sermon against the Gentiles, saith, that these words be in a dialogue of Plato, which he entitleth Menon, the which Chrysostom writeth not of, but he addeth two things which seem repugnant one to the other. For he praiseth the Sibyls, as though they had spoken by the motion of the holy
Ghost, and as though their prophesies were certain preparatives to the reading of our prophets. But he saith that their verses were corrupted by the writers; and that when the vehemency of their spirit was asswaged, and they come to themselves again, having forgotten what they said, could not
correct them. But that is not like to be true, if they had been stirred up by the spirit of God. First Chrysostom saith, that the devil's priests were wont to be moved with scarce honest gestures. And he citeth an old poet, wherein this is written: Unloose ye now the king, for a mortal man can no longer contain God within him. Whereunto that is like which is written by Virgil:
Dame Sibyll mumbling made, and struggling strong withstood the charge, If haply so she might the gods enforcing shake from breast:
But he prevailing still, with more and more her spirit oppressed:
Her heart, her raging mouth, he taming staid, and fixed fast.
9. Also the devil doth oftentimes drive his prophets to hang themselves: as he did Prisca and Maximilla, of whom we spake before. In like manner, the priests of Baal did bore themselves with small pikes. And the French Sibyls did geld themselves. And Chrysostom addeth as touching Pythia, that she was wont to sit upon a three footed stool, and to let in the devil into her by her dishonest parts, and from thence to give her answers. And it is no marvel: for the devil is a tyrant, and maketh men to behave themselves shamefully: so that they cannot tell what to do or say. But the holy Ghost useth his prophets after another sort. Nay rather (will some say) God doth also compel his prophets. For Moses, Jonah, and Jeremiah, did first shun the office of prophesying when it was offered them: yet were they compelled against their wills to prophesy. It is true that these holy men did first strive against it, but afterward being persuaded by the holy Ghost, they took upon them the function. For they were not so brought to the executing of God's messages, as though it had been quite against their wills. But the devil compelleth and haleth his prophets by violence. He maketh their tongue to run at random, he wresteth their eyes, and tosseth their whole body after a loathsome manner. On the other side, one may say, that
Caiaphas foretold unawares he wist not what, because he was the high priest for that yere. And that Nebuchadnezzar and Pharaoh foreshowed by their dreams, such things as themselves understood not. I answer, that those were no full prophesies, but only imperfect. For in the definition we said, that a prophet must be able both to understand, and expound his prophesies; for they be given for the use of the church, which use is not at all, unless there be understanding. Thirdly, thou wilt say also, that Saul lay naked a whole day and a whole night. I answer, that the flesh of man is terrified and weakened, at the presence of the Godhead: yet that the holy Ghost doth neither corrupt nature, nor yet disfigure the body of man. In deed all the strength and power of man doth fail, and is weakened at so great a majesty,
For so did Daniel: so did John in his revelation fall prostrate to the earth.
And so did Peter, John, and James, being astonished at the transfiguration of Christ, fall down flat. And Balaam calleth himself, A man falling with his eyes open. And yet were not these men enforced to uncomely and dishonest gestures. Whereas Paul saith, that the spirits of the prophets are subject to the prophets; that he added, least the prophets should be at any contention among themselves, and should hinder one another; or least that any one should say: He could not wait till another had done. Paul addeth another note in the same place: None (saith he) can say, the Lord Jesus, but in the spirit of God. And no man speaking in the spirit of God, defieth Jesus.
These be assured tokens both of a good prophet, and of a bad. Nevertheless it is not sufficient to confess the Lord Jesus in words, but it must also be done in true faith. Augustine in his commentaries begun upon the Epistle to the Romans: There be found (saith he) which profess God in words, but deny him in their doings. Wherefore whosoever professeth the true faith of God, and showeth the same in his deeds and manners, must be accounted
for a true prophet. Yet we ought not to deny, but that evil men also do sometimes foreshow true things. Such be they which shall say in that latter day: Have not we cast out devils, and wrought many miracles in thy name?
And generally we may conclude, that whosoever confesseth Jesus Christ, of what manners soever he be, so he lead us not away from the faith, the same is to be esteemed for a prophet of God. For God can use the works even of evil ministers, in showing forth his glory, so they keep themselves within the prescript of faith. For this is it indeed to say, Jesus is Christ. For Augustine upon the Epistle of John saith, that The very same name of Christ is the knot, in the which all the articles of the faith are contained. Because whosoever granteth Christ to be the son of God, must of necessity confess the father and the holy ghost, that Christ was born, that he suffered, that he died, that he was buried, that he was raised again, and that he was taken up into heaven. Paul to the Thessalonians saith: Prove all things, and hold that which is good. A little before, Paul had given warning that the prophets should not be despised, and then he added, that their sayings should be pondered with judgment. For there be some, which if by chance they hear somewhat spoken unadvisedly in a sermon, do straightway contemn and refuse the whole. Other some take altogether as it comes without any choice. But Paul warneth us to take the mean way, he saith: Prove all things, and hold that which is good. In those days there was a discerning of spirits in the church, whereas at this day, there is either none at all, or else very rare; but yet the people ought to make their hearty prayers unto God, that they be not carried away from the truth by false teachers: but in the giving of their voices they must take heed that the best minister be chosen. And because even Homer himself (as the proverb goeth) may be sometime taken napping, therefore must the minister's sayings be tried and examined by the
word of God, and the articles of faith. And prophesy hath a property common with other free gifts, which is, that it must be given freely. So that they are deceived, who think that the same may be obtained by art or industry, or by I know not what manner of purgation's. For Peter saith, that Prophesy proceeded not of the will of man, but that holy men spake as they were set on by the spirit of God. And Paul saith, that the spirit distributeth to all men, even as it will: for it taketh hold both of the learned and unlearned, the child and the herdsman; as it did of Amos the prophet, when he was gathering of wild figs: yet it cannot be denied, but that fasting and prayer do help very well. For we know, that Daniel did much chasten himself, and refrained from the kings table, being content with pulse. Trulie these things do further not a little, howbeit they deserve not the gift of prophesying. But if we take prophesying more largely for the exposition of the prophets, and word of God, it cannot be denied, but that that faculty may be attained by exercise and doctrine. And therefore to that purpose we find, that schools were appointed, wherein the children of the prophets were instructed, and that when Elisha was disquieted, he called for a musician, to the intent he might recover his right mind.
10. Now let us in a few words declare the effects of prophesy. The first effect is, the edifying of the church. Therefore Solomon saith in the 29th of Proverbs: When prophesy ceaseth, the people be scattered, and with idleness and loitering be quite marred. For prophesy keepeth men in their duty: wherefore Paul saith; He that prophesieth, speaketh doctrine, exhortation, and comfort; so that if the ordinary ministration at any time (as it happeneth) be out of course, God raiseth up prophets extraordinarily to restore things into order. But it may be doubted, whether prophets do surely know those things to be true, which they foretell: yes verily. For otherwise
how could Abraham have found in his heart to slay his son, unless he had been assured of the commandment of God. Wherefore in that they be prophets, they be sure of that which they say; I ad, in that they be prophets.
For as being men they may both err, and be deceived. In Chronicles, David told Nathan that he would build up a temple unto the Lord. Then Nathan the prophet, as if he allowed the kings mind, bad him do that which seemed good to his own eyes; but afterward he received from the mouth of God, that the same work pertained to Solomon: therefore Nathan as man, erred: but God forthwith called him home. This much sufficeth for the effects of prophesying. One only thing I will ad. It is written in Ecclesiasticus that the bones of Elisha the prophet did prophesy, because by the raising up of a dead man, they gave testimony of Elisha doctrine; but we must not seem to call that a prophesy, for then shall all miracles be prophesies.
11. But we see, that Abraham and Abimelech did then prophesy, when God appeared unto them, but not as they thought good themselves. So we may perceive that this power of prophesy, is not to be counted an habit, but a preparation, or as they term it a disposition, being in a kind of quality.
And the heavenly light, wherewith a man's mind is then lightened, is rather as a sudden passion, as that which may easily be removed, than as a passable quality: and is as light in the air, but not like the light of the celestial bodies: not as a paleness coming of the natural temperature of the body; but as that is which riseth of a sudden frighting of the mind. And now how needful a thing prophesy hath been for mankind, by this it may easily be perceived. For if men were to be saved, it was requisite that they should be justified, and justified we are by faith. Faith cometh by hearing, and hearing by the word of God. But the word is not propounded unto us, except it be revealed to the prophets. Therefore prophesy was as fit for
them, as justification is necessary unto us. But there is not so necessary a bond between prophesy and justifying faith, as that every man, that hath attained to the gift of prophesying, is forthwith become a friend of God and justified. We know that Balaam was a wicked man, and yet nevertheless a prophet. And in Matthew there is mention made of certain wicked persons, that in the day of judgment shall object unto the Lord; Have we not prophesied in thy name? Who nevertheless shall hear (Christ say) I know you not. But this is no marvel, since the same happens in the office of the apostles and evangelists, and other ministers of the church. Judas was not in God's favor, and yet nevertheless an apostle, and sent to preach among the rest. And Paul in the epistle to the Philippians, speaketh of some that they did not preach Christ with a pure mind; but only that they might stir up afflictions to him, whereunto the apostle addeth, that he is glad, so Christ be preached, whether it be in truth, or by an occasion. And why? This is no necessary consequent. Among their reasons alleged, this also may be brought for a cause: namely, for that this gift is granted of the Lord, for the furtherance and profit of others: even as are the gifts of healing, of tongues, and of other such graces. And this doth nothing derogate from the goodness of God: nay rather it doth more plainly show the same unto us, when we understand thereby, that he is so gracious, as he will make even the wicked to serve to a good purpose.
12. Sometime this name of a prophet is used in the holy scriptures for an interpreter, as in the 7th of Exod. Aaron is appointed to be Moses prophet, that is, his interpreter before Pharaoh. And ye shall find, that the word prophesying in the first of Samuel, is attributed unto Saul, when he being assailed with the evil spirit of the Lord, spake strange and unusual things
(as the Greeks say) by a vehement concitation of the mind. But the children
of the prophets were the disciples of great and famous prophets, which sometime with their musical instruments and songs, were so stirred up to sing the praises of God, as they spake some things beyond their wonted manner and custom: so that it easily appeared they were set on by the spirit of God. And that God determined to rule the people of old time by the perpetual industry of some prophet, it may plainly appear by the 18th of Deut. where the cause is alleged, that whereas the Israelites might not endure the sight of God's majesty, they made suit, that he would deal with them by Moses, least they should die. Which his petition God so well allowed, as he said he would not only then so do, but promised that he would also after Moses raise up a prophet among their own brethren, whom they should be bound to hear no less than Moses himself. The which words, though they be chiefly meant of Christ, as Peter teacheth in the Acts of the apostles, yet are they also to be applied unto those his prophets, by whose means God did govern his people after Moses by the teaching of his divine word, and to these it was committed so long to instruct and teach the people in profitable things, until such time, as Christ which is the head, and wellspring of all prophets should come, upon whose coming the former sort ceased. For the law and the prophets endured until John. That place therefore is meant of the other prophets, as of figures and shadows; but of Christ, as principally: after whose coming there was no more need of their presence. For now have we him, whom they told us of before: who though he be absent in body, yet is he present by his spirit the comforter. And by this means the church may be governed.
13. Yet we deny not, but there were many prophets in the primitive church. For S. Paul saith; There be appointed in the church, some apostles, some prophets, some evangelists. Yea Paul himself was a prophet, whose
Gospel and glad tidings was not brought him by man, but by mere revelation from Christ. Peter also was a prophet, insomuch as he thoroughly saw the secrets of the heart. For he did see what Ananias and Sapphira had done secretly. So were Agabus, the daughters of Philip; and they also, which said, that the holy Ghost spake unto them to separate Paul and Barnabas. But this was then done, because it was needful for the world being otherwise rude, to be driven to Christ by signs. For by these miracles, and chiefly by prophesy, men might be stirred up to the admiration of the Gospel: in like manner as it was done when the law was given to the Hebrews upon mount Sina. Further also, because that they, which were first appointed to preach the Gospel, and lay the foundations of churches, could not by man's endeavor and industry learn thoroughly those things, which concern Christian instruction; it was meet that they should perceive these things by spiritual revelation. Wherefore prophets were then thought most necessary, but now not so. For now the Gospel is spread far abroad: and the church may have many, which by study and pains taking, may learn of the fathers of the church, what maketh for the advancement of the Gospel.
Therefore prophesy at this day is not so very necessary, neither yet the gift of healing, the church having now plenty of physicians: neither the gifts of tongues, seeing the church is spread over all nations, and the study of languages flourisheth among all Christians: nor yet the power of delivering the wicked unto Satan, since the church hath Christian magistrates, ready to punish malefactors with the sword. Yet in mine opinion, it is not to be denied, but that there be still prophets in the church, although not so famous as in times past. And it should seem, that in the steed of them, there succeed most learned teachers of the holy scriptures, plentifully at this day given us of God. Nevertheless it cannot be proved by the scriptures, that such be
called prophets, unless they, by the inspiration of God, foreshow some secret mysteries, without the earnest endeavor of man's eloquence. Except thou wilt wrest the words of Paul in the first to the Corinthians to that purpose: and yet thou canst not prove it necessarily. And although that Christ said, that there should be such gifts in his church; yet he did not warrant that they should continue still forever: neither have we any promises, that Christ would perpetually adorn his church with such gifts.