The Word of the Lord came to Abraham in a Vision; that is to say, somewhat, as a sign of Gods presence, appeared as Gods Messenger, to speak to him. [227] Again, the Lord appeared to Abraham [Gen. 18. 1.] by an apparition of three Angels; and to Abimelech [Gen. 20. 3.] in a dream: To Lot [Gen. 19. 1.] by an apparition of two Angels: And to Hagar [Gen. 21. 17.] by the apparition of one Angel: And to Abraham again [Gen. 22. 11.] by the apparition of a voice from heaven: And [Gen. 26. 24.] to Isaac in the night; (that is, in his sleep, or by dream): And to Jacob [Gen. 18. 12.] in a dream; that is to say (as are the words of the text) Jacob dreamed that he saw a ladder, &c. And [Gen. 32. 1.] in a Vision of Angels: And to Moses [Exod. 3. 2.] in the apparition of a flame of fire out of the midst of a bush: And after the time of Moses, (where the manner how God spake immediately to man in the Old Testament, is expressed) hee spake alwaies by a Vision, or by a Dream; as to Gideon, Samuel, Eliah, Elisha, Isaiah, Ezekiel, and the rest of the Prophets; and often in the New Testament, as to Joseph, to St. Peter, to St. Paul, and to St. John the Evangelist in the Apocalypse.

Onely to Moses hee spake in a more extraordinary manner in Mount Sinai, and in the Tabernacle; and to the High Priest in the Tabernacle, and in the Sanctum Sanctorum of the Temple. But Moses, and after him the High Priests were Prophets of a more eminent place, and degree in Gods favour; And God himself in express words declareth, that to other Prophets hee spake in Dreams and Visions, but to his servant Moses, in such manner as a man speaketh to his friend. The words are these [Numb. 12. 6, 7, 8.] If there be a Prophet among you, I the Lord will make my self known to him in a Vision, and will speak unto him in a Dream. My servant Moses is not so, who is faithfull in all my house; with him I will speak mouth to mouth, even apparently, not in dark speeches; and the similitude of the Lord shall be behold. And [Exod. 33. 11.] The Lord spake to Moses face to face, as a man speaketh to his friend. And yet this speaking of God to Moses, was by mediation of an Angel, or Angels, as appears expressely, Acts 7. ver. 35. and 53. and Gal. 3. 19. and was therefore a Vision, though a more cleer Vision than was given to other Prophets. And conformable hereunto, where God saith (Deut. 13. 1.) If there arise amongst

you a Prophet, or Dreamer of Dreams, the later word is but the interpretation of the former. And [Joel 2. 28.] Your sons and your daughters shall Prophecy; your old men shall dream Dreams, and your young men shall see Visions: where again, the word Prophecy is expounded by Dream, and Vision. And in the same manner it was, that God spake to Solomon, promising him Wisdome, Riches, and Honor; for the text saith, [1 Kings 3. 15.] And Solomon awoak, and behold it was a Dream: So that generally the Prophets extraordinary in the Old Testament took notice of the Word of God no otherwise, than from their Dreams, or Visions; that is to say, from the imaginations which they had in their sleep, or in an Extasie: which imaginations in every true Prophet were supernaturall; but in false Prophets were either naturall, or feigned.

The same Prophets were neverthelesse said to speak by the Spirit; [228] as [Zach. 7. 12.] where the Prophet speaking of the Jewes, saith, They made their hearts hard as Adamant, lest they should hear the law, and the words which the Lord of Hosts hath sent in his Spirit by the former Prophets. By which it is manifest, that speaking by the Spirit, or Inspiration, was not a particular manner of Gods speaking, different from Vision, when they that were said to speak by the Spirit, were extraordinary Prophets, such as for every new message, were to have a particular Commission, or (which is all one) a new Dream, or Vision.

To Prophets of perpetuall Calling, and Supreme, spake in the Old Testament

God

from the Mercy Seat, in a manner not

Of Prophets, that were so by a perpetuall Calling in the Old Testament, some were supreme, and some subordinate: Supreme were first Moses ; and after him the High Priests, every one for his time, as long as the Priesthood was Royall; and after the people of the Jews, had rejected God, that he should no more reign over them, those Kings which submitted themselves to Gods government, were also his chief Prophets; and the High Priests office became Ministeriall. And when God was to be consulted, they put on the holy vestments, and enquired of the Lord, as the King commanded them, and were deprived of their office, when the King thought fit. For King Saul [1 Sam. 13.9.] commanded the burnt offering to be brought, and [1 Sam. 14. 18.] he com

expressed in the Scripture.

mands the Priest to bring the Ark neer him; and [ver. 19.] again to let it alone, because he saw an advantage upon his enemies. And in the same chapter Saul asketh counsell of God. In like manner King David, after his being anointed, though before he had possession of the Kingdome, is said to enquire of the Lord [1 Sam. 23. 2] whether he should fight against the Philistines at Keilah; and [verse 10.] David commandeth the Priest to bring him the Ephod, to enquire whether he should stay in Keilah, or not. And King Solomon [1 Kings 2. 27.] took the Priesthood from Abiathar, and gave it [verse 35.] to Zadoc. Therefore Moses, and the High Priests, and the pious Kings, who enquired of God on all extraordinary occasions, how they were to carry themselves, or what event they were to have, were all Soveraign Prophets. But in what manner God spake unto them, is not manifest. To say that when Moses went up to God in Mount Sinai, it was a Dream, or Vision, such as other Prophets had, is contrary to that distinction which God made between Moses, and other Prophets, Numb. 12. 6, 7, 8. To say God spake or appeared as he is in his own nature, is to deny his Infinitenesse, Invisibility, Incomprehensibility. To say he spake by Inspiration, or Infusion of the Holy Spirit, as the Holy Spirit signifieth the Deity, is to make Moses equall with Christ, in whom onely the Godhead [as St. Paul speaketh Col. 2. 9.] dwelleth bodily. And lastly, to say he spake by the Holy Spirit, as it signifieth the graces, or gifts of the Holy Spirit, is to attribute nothing to him supernaturall. For God disposeth men to Piety, Justice, Mercy, Truth, Faith, and all manner of Vertue, both Morall, and Intellectuall, by doctrine, example, and by severall occasions, naturall, and ordinary.

And as these ways cannot be applyed to God, in his speaking to Moses, at Mou[n]t Sinai; so also, they cannot be applyed to him, in his [229] speaking to the High Priests, from the Mercy-Seat. Therefore in what manner God spake to those Soveraign Prophets of the Old Testament, whose office it was to enquire of him, is not intelligible. In the time of the New Testament, there was no Soveraign Prophet, but our Saviour; who was both God that spake, and the Prophet to whom he spake.

To subordinate Prophets of perpetuall Calling, I find not

any place that proveth God spake to them To Prophets supernaturally; but onely in such manner, as of perpetuall Calling, but naturally he inclineth men to Piety, to Beleef, to subordinate, Righteousnesse, and to other vertues all other God spake by Christian men. the Spirit. Which way, though it consist in Constitution, Instruction, Education, and the occasions and invitements men have to Christian vertues; yet it is truly attributed to the operation of the Spirit of God, or Holy Spirit, (which we in our language call the Holy Ghost): For there is no good inclination, that is not of the operation of God. But these operations are not alwaies supernaturall. When therefore a Prophet is said to speak in the Spirit, or by the Spirit of God, we are to understand no more, but that he speaks according to Gods will, declared by the supreme Prophet. For the most common acceptation of the word Spirit, is in the signification of a mans intention, mind, or disposition.

In the time of Moses, there were seventy men besides himself, that Prophecyed in the Campe of the Israelites. In what manner God spake to them, is declared in the II of Numbers, verse 25. The Lord came down in a cloud, and spake unto Moses, and took of the Spirit that was upon him, and gave it to the seventy Elders. And it came to passe, when the Spirit rested upon them, they Prophecyed, and did not cease. By which it is manifest, first, that their Prophecying to the people, was subservient, and subordinate to the Prophecying of Moses; for that God took of the Spirit of Moses, to put upon them; so that they Prophecyed as Moses would have them: otherwise they had not been suffered to Prophecy at all. For there was [verse 27.] a complaint made against them to Moses; and Joshua would have Moses to have forbidden them; which he did not, but said to Joshua, Bee not jealous in my behalf. Secondly, that the Spirit of God in that place, signifieth nothing but the Mind and Disposition to obey, and assist Moses in the administration of the Government. For if it were meant they had the substantiall Spirit of God; that is, the Divine nature, inspired into them, then they had it in no lesse manner then Christ himself, in whom onely the Spirit of God dwelt bodily. It is meant therefore of the Gift and Grace of God, that guided them to co-operate with Moses;

from whom their Spirit was derived. And it appeareth [verse 16.] that, they were such as Moses himself should appoint for Elders and Officers of the People: For the words are, Gather unto me seventy men, whom thou knowest to be Elders and Officers of the people: where, thou knowest, is the same with thou appointest, or hast appointed to be such. For we are told before [Exod. 18.] that Moses following the counsell of Jethro his Father-in-law, did appoint Judges, and Officers over the people, such as feared God; and of these, [230] were those Seventy, whom God by putting upon them Moses spirit, inclined to aid Moses in the Administration of the Kingdome: and in this sense the Spirit of God is said [1 Sam. 16. 13, 14.] presently upon the anointing of David, to have come upon David, and left Saul; God giving his graces to him he chose to govern his people, and taking them away from him, he rejected. So that by the Spirit is meant Inclination to Gods service; and not any supernaturall Revelation.

God sometimes also

God spake also many times by the event of Lots; which were ordered by such as he had put in Authority over his people. So wee read that God manifested by the Lots which Saul caused to be drawn spake by Lots. [i Sam. 14. 43.] the fault that Jonathan had committed, in eating a honey-comb, contrary to the oath taken by the people. And [Josh. 18. 10.] God divided the land of Canaan amongst the Israelite, by the lots that Joshua did cast before the Lord in Shiloh. In the same manner it seemeth to be, that God discovered [Joshua 7. 16, &c.] the crime of Achan. And these are the wayes whereby God declared his Will in the Old Testament.

Το

All which ways he used also in the New Testament. the Virgin Mary, by a Vision of an Angel: To Joseph in a Dream again to Paul in the way to Damascus in a Vision of our Saviour: and to Peter in the Vision of a sheet let down from heaven, with divers sorts of flesh, of clean, and unclean beasts; and in prison, by Vision of an Angel: And to all the Apostles, and Writers of the New Testament, by the graces of his Spirit; and to the Apostles again (at the choosing of Matthias in the place of Judas Iscariot) by lot.

Seeing then all Prophecy supposeth Vision, or Dream, (which two, when they be naturall, are the same,) or some