pernaturall Inspiration, is to say he
finds an ardent desire to speak, or some strong opinion of himself, for
which he can alledge no naturall and sufficient reason. So that
though God Almighty can speak to a man, by Dreams, Visions, Voice, and
Inspiration; yet he obliges no man to beleeve he hath so done to him
that pretends it; who (being a man), may erre, and (which is more) may
lie.

By What Marks Prophets Are Known

How then can he, to whom God hath never revealed his Wil immediately
(saving by the way of natural reason) know when he is to obey, or not
to obey his Word, delivered by him, that sayes he is a Prophet? (1 Kings
22) Of 400 Prophets, of whom the K. of Israel asked counsel, concerning
the warre he made against Ramoth Gilead, only Micaiah was a true one.(1
Kings 13) The Prophet that was sent to prophecy against the Altar set up
by Jeroboam, though a true Prophet, and that by two miracles done in
his presence appears to be a Prophet sent from God, was yet deceived by
another old Prophet, that perswaded him as from the mouth of God, to eat
and drink with him. If one Prophet deceive another, what certainty is
there of knowing the will of God, by other way than that of Reason? To
which I answer out of the Holy Scripture, that there be two marks, by
which together, not asunder, a true Prophet is to be known. One is the
doing of miracles; the other is the not teaching any other Religion than
that which is already established. Asunder (I say) neither of these is
sufficient. (Deut. 13 v. 1,2,3,4,5 ) "If a Prophet rise amongst you, or
a Dreamer of dreams, and shall pretend the doing of a miracle, and the
miracle come to passe; if he say, Let us follow strange Gods, which thou
hast not known, thou shalt not hearken to him, &c. But that Prophet and
Dreamer of dreams shall be put to death, because he hath spoken to you
to Revolt from the Lord your God." In which words two things are to
be observed, First, that God wil not have miracles alone serve for
arguments, to approve the Prophets calling; but (as it is in the third
verse) for an experiment of the constancy of our adherence to himself.
For the works of the Egyptian Sorcerers, though not so great as those
of Moses, yet were great miracles. Secondly, that how great soever the
miracle be, yet if it tend to stir up revolt against the King, or him
that governeth by the Kings authority, he that doth such miracle, is
not to be considered otherwise than as sent to