Concerning the Holy Spirit, Book 2 · Chapter 1

Concerning the Holy Spirit · Book 2 · Chapter 1

p. 97Peculiar Operations OF THE HOLY SPIRIT UNDER THE Old Testament Preparatory for The NEW. CHAP. I.

(1.) The Work of the Spirit of God in the New Creation; by some despised. (2.) Works under the Old Testament preparatory to the New Creation. (3, 4.) Distribution of the Works of the Spirit. (5.) The Gift of Prophesie; the Nature, Use, and End of it. (6.) The beginning of Prophesie. (7.) The Holy Spirit the only Author of it. (8.) The Name of a Prophet; its signification, and his Work. (9.) Prophesie by Inspiration; whence so called. (10.) Prophets how acted by the Holy Ghost. (11.) The Adjuncts of Prophesie, or distinct wayes of its Communication. (12.) Of Articulate Voices. (13.) Dreams. (14.) Visions. (15.) Adjuncts of Prophesie. Symbolical Actions. (16.) Local Mutations. (17.) Whether unsanctified Persons might have the Gift of Prophesie. The Case of Baalam. (18.) Answered. (19.) Of writing the Scriptures. (20.) Three things required thereunto. (21.) Of Miracles. (22.) Works of the Spirit of God in the improvement of the Natural Faculties of the Minds of Men in things Political. (23.) In things Moral. (24.) In things Corporeal. (25.) In things Intellectual and Artificial. (26.) In preaching of the Word.

Sect. 1 p. 98HAving passed through these general things which are of a necessary previous Consideration unto the especial Works of the Holy Ghost, I now proceed unto that which is the principal Subject of our present Design. And this is the Dispensation and Work of the Holy Spirit of God, with respect unto the New Creation and the Recovery of Mankind or the Church of God thereby. A Matter this is of the highest Importance unto them that sincerely believe, but most violently and of late virulently opposed by all the Enemies of the Grace of God and our Lord Jesus Christ. The Weight and Concernment of the Doctrine hereof, have in part been spoken unto before. I shall at present add no farther Considerations to the same purpose, but leave all that fear the Name of God to make a Judgment of it by what is revealed concerning it in the Scriptures, and the Uses whereunto it is in them directed. Many we know will not receive these things, but whilst we keep our selves in the handling of them unto that Word whereby one day both we and they must either stand or fall; we need not be moved at their Ignorance, or Pride, nor at the Fruits and Effects of them in Reproaches Contempt and scorn. For foreign.

Sect. 2 Now the Works of the Spirit in Reference unto the New-Creation are of two sorts. First, Such as were Preparatory unto it under the Old Testament. For I reckon that the State of the Old-Creation, as unto our Living unto God, ended with the Entrance of Sin and giving the First Promise. Whatever ensued thereon, in a Way of Grace, was preparatory for and unto the New. 2dly, Such as were actually wrought about it under the New. Those Acts and Workings of his, which are Common to both states of the Church, as is his effectual Dispensation of sanctifying Grace towards the Elect of God, I shall handle in Common under the Second Head. Under the First, I shall only reckon up those that were peculiar unto that State. To make way hereunto I shall premise two general Positions.

Sect. 3 1. There is nothing Excellent amongst Men, whether it be absolutely Extraordinary, and every way above the Production of Natural Principles; or whether it consist in an eminent and peculiar Improvement of those Principles and Abilities, but it is ascribed unto the Holy Spirit of God as the immediate Operator and Efficient Cause of it. This we shall afterwards confirm by Instances. Of old he was All; now some would have him nothing.

2. Whatever the Holy Spirit wrought in an eminent manner under the Old Testament, it had generally and for the most part, if not absolutely and always, a Respect unto our Lord Jesus Christ and the Gospel, and so was preparatory unto the Compleating of the great Work of the New-Creation in and by Him.

p. 99And these Works of the Holy Spirit, may be referred unto the two sorts mentioned; Namely, (1.) Such as were Extraordinary and exceeding the whole compass of the Abilities of Nature however improved and advanced; and (2.) Those which consist in the Improving and Exaltation of those Abilities, to answer the Occasions of Life, and Use of the Church. Those of the first sort may be reduced unto three Heads. (1.) Prophesy. (2.) Inditeing of the Scripture. (3.) Miracles. Those of the other sort we shall find. (1.) In things Political as skill for Government and Rule amongst Men. (2.) In things Moral, as Fortitude and Courage. (3.) In things Natural as increase of Bodily strength. (4.) Gifts Intellectual; (1.) of things Sacred, as to preach the Word of God, (2.) In things Artificial as in Bezaliel and Aholiab. The Work of Grace on the Hearts of Men being more fully revealed under the New-Testament then before, and of the same Kind and Nature in every state of the Church since the fall, I shall treat of it once for all in its most proper Place.

Sect. 5 The First eminent Gift and Work of the Holy Ghost under the Old Testament, and which had the most direct and immediate respect unto Jesus Christ, was that of Prophecy. For the Chief and Principal End hereof in the Church was to foresignify Him, his Sufferings and the Glory that should ensue; or to appoint such things to be observed in Divine Worship as might be Types and Representations of Him. For the Chiefest Privelidg of the Church of Old was but to hear Tidings of the Things which we enjoy, Isa. 33. 17. As Moses on the top of Pisgah saw the Land of Canaan; and in Spirit, the Beauties of Holiness to be erected therein, which was his highest Attainment; So the best of these Saints was to contemplate the King of Saints in the Land that was yet very far from them, or Christ in the flesh. And this Prospect which by Faith they obtained was their Chiefest Joy and Glory, Joh. 8. 56; yet they all ended their Days as Moses did, with respect unto the Type of the Gospel-state, Deut. 3. 24, 25. So did they: Luke 10. 23. 24. God having provided some better thing for us, that they without us should not be made perfect, Heb. 11. 40. That this was the Principal End of the Gift of Prophecy Peter declares; 1 Epist. Chap. 1. v. 9, 10, 11, 12. Receiving the End of your Faith, he Salvation of your Souls; of which Salvation the Prophets have enquired and searched diligently who prophesyed of the Grace that should come unto you. Searching what, or what manner of Time the Spirit of Christ which was in them did signify, when it testified before hand the sufferings of Christ, and the Glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the Things, which are now reported unto you. Some of the Ancients apprehended that some things were spoken obscurely by the Prophets and not to be understood without great search, especially such as concerned the Rejection of the Jews, lest they should have been provoked to abolish the Scripture it self.**foreign. Euseb. Demost. Evangel. lib. 6. Proem. But the Sum and Substance of the Prophetical Work under the Old Testament, with the Light, Design, and Ministry of the Prophets themselves, are declared in those Words. The Work was to give Testimony unto the Truth of God in the first Promise; concerning the Coming of the Blessing Seed. This was God's Method. First, He gave Himself immediately that Promise which was the p. 100Foundation of the Church; Gen. 3. 15. Then by Revelation unto the Prophets he confirmed that Promise, after all which the Lord Christ was sent to make them all good unto the Church; Rom. 15. 8. Herewithal they received fresh Revelations concerning his Person and his Sufferings, with the Glory that was to ensue thereon and the Grace which was to come thereby unto the Church. Whilst they were thus employed and acted by the Holy Ghost or the Spirit of Christ, they diligently endeavoured to come to an Acquaintance with the Things themselves, in their Nature and Efficacy, which were revealed unto them;**Omnes Prophetae illa tantummodo sciebant quae illis fuissent a Domino revelata. Vnde & Rex Hieremiam dubio interrogat, si in ea hora qua cum illo loquebatur apud eum Sermo Domini haberetur. Sed & Eliseus dicit, quomodo haec Dominus abscondit a me, & Elias preter se esse alios qui Deum colerent ignoravit. Hierom. Comment. in Epist. ad Roman. Cap. 2. yet so as considering that not Themselves but some Succeeding Generations should enjoy them in their actual Exhibition. And whilst they were intent on these things, they searched also, as far as intimation was given thereof by the Spirit, after the Time wherein all these things should be accomplished; both when it should be, and what Manner of time it should be, or what would be the State and Condition of the People of God in those Days. This was the Principal End of the Gift of Prophecy, and this the principal Work and Employment of the Prophets. The first Promise was given by God in the Person of the Son, as I have proved elsewhere; Gen. 3. 15. But the whole Explication Confirmation and Declaration of it, was carryed on by the Gift of Prophecy.

Sect. 6 The Communication of this Gift began betimes in the World, and continued without any known interruption in the Possession of some one or more in the Church at all times, during its Preparatory or subservivient Estate. After the finishing of the Canon of the Old Testament, it ceased in the Judaical Church until it had a revival in John the Baptist, who was therefore Greater than any Prophet that went before, because he made the nearest Approach unto, and the clearest Discovery of the Lord Jesus Christ, the End of all Prophecys. Thus God spake by the mouth of his Holy Prophets, foreign, Luke 1. 70. that were from the Beginning of the World. Adam himself had many things revealed unto him; without which he could not have Worshipped God aright in that state and condition whereinto he was come. For although his Natural Light was sufficient to direct Him unto all Religious Services required by the Law of Creation; yet was it not so unto all Duties of that state whereinto he was brought by the giving of the Promise after the entrance of Sin. So was he guided unto the Observance of such Ordinances of Worship as were needful for Him, and accepted with God, as were Sacrifices. The Prophecy of Enoch in not only remembred, but called over and recorded; Jude 14. 15. And its a matter neither curious nor difficult to demonstrate, that all the Patriarchs of Old before the Flood, were guided by a Prophetical Spirit in the Imposition of Names on those Children who were to succeed them in the sacred Line. Concerning Abraham God expresly saith Himself, that he was a Prophet, Gen. 20. 7. that is, One who used to receive Divine Revelations.

Sect. 7 p. 101Now this Gift of Prophecy was always the immediate Effect of the Operation of the Holy Spirit. So it is both affirmed in general, and in all the Particular Instances of it. In the first way, we have the Illustrious Testimony of the Apostle Peter; 2 Epist. Chap. 1. v. 20, 21. Knowing this first that no Prophecy of Scripture is of any Private Interpretation, for the Prophecy came not in Old Time by the Will of Man, but Holy Men of God spake as they were moved by the Holy Ghost. **foreign. Theophil. ad Autolycum. lib. 2.This is a Principle among Beleivers; this they grant and allow in the first Place, as that which they resolve their Faith into; Namely, that the sure word of Prophecy, ††Prophetae voces item que Virtutes ad fidem Divinitatis edebant. Tertul. Apol. Cap. 18. foreign. Plotin. Ennead. 3. lib. 3.which they in all Things take heed unto v. 19. was not a fruit of any Mens private conceptions; nor was Subject to the Wills of Men, so as to attain it, or exercise it by their own Ability. But it was given by Inspiration from God; 2 Tim. 3. 16; For the Holy Ghost, by acting, moving, guiding the Minds of Holy Men, inabled them thereunto. This was the sole Fountain and Cause of all true Divine Prophecy thatever was given or granted to the Use of the Church. And in particular the Coming of the Spirit of God upon the Prophets enabling them unto their Work is frequently mentioned. Micah declares in his own Instance how it was with them all, Chap. 3. 8. But truly I am full of Power by the Spirit of the Lord, and of Judgment, and of Might, to declare unto Jacob his Transgression, and to Israel his Sin. It was from the Spirit of God alone, that he had all his Ability for the discharge of that Prophetical Office whereunto he was called. And when God would endow Seventy Elders with a Gift of Prophecy; he tells Moses that he would take of the Spirit that was upon him, and give unto them for that Purpose; that is, he would communicate of the same Spirit unto them as was in Him. And where it is said at any time, that God spake by the Prophets, or that the Word of God Came to them, of God spake to them; it is always intended that this was the immediate Work of the Holy Ghost. So says David of Himself; The Spirit of the Lord spake by Me, or in me; and his word was in my Tongue. 2 Sam. 23. 2. Hence our Apostle repeating his words ascribes them directly to the Holy Ghost; Heb. 3. 7. Wherefore, as the Holy Ghost saith, to day if you will hear his voice; and Chap. 4. 7. Saying in David. So the Words which are ascribed unto the Lord of Hosts, Isa. 6. 9. are asserted to be the Words of the Holy Ghost, Acts 28. 25. He spake to them, or in them by his holy Inspirations; and he spake by them in his effectual infallible guidance of them, to utter, declare, and write what they received from Him, without Mistake or Variation.

Sect. 8 And this Prophesy as to its Exercise is considered two ways. First, precisely for the Prediction or foretelling things to Come, as the Greek word and the Latine traduced from thence do signify. So Prophecy is a Divine Prediction of future things proceeding from Divine Revelation. But the Hebrew foreign whence are foreign a Prophet, and foreign Prophesy, is not confined unto any such signification, although Predictions from supernatural Revelation are constantly expressed by it. But in general p. 102…he word signifies no more, but to speak out, interpret and declare the Minds or Words of another. So God tells Moses; that He would make Him a God unto Pharaoh; One that should deal with him in the Name, stead and Power of God; and Aaron his Brother should be his Prophet; Exod. 7. 1. that is, one that should interpret his meaning and declare his Words unto Pharaoh, Moses having complained of the Defect of his own Utterance. So Prophets are the Interpreters, the Declarers of the Word Will, Mind or Oracles of God unto others. Such an One is described Job. 33. 23. Hence those who expounded the Scripture unto the Church under the New Testament were called Prophets, and their work Prophecy; Rom. 12. 6. 1 Cor. 14. 31, 32. And under the Old Testament those that celebrated the Praises of God with singing in the Temple according to the Institution of David, are said therein to Prophesy; 1 Chron. 25. 2. And this Name foreign a Prophet was of ancient use; for so God termed Abraham. Gen. 20. 7. Afterwards in common use a Prophet was called foreign and foreign a Seer, because of their Divine Visions; and this was occasioned from those words of God concerning Moses, Numb. 11. 6. And this being the Ordinary way of his Revealing himself, namely by Dreams and Visions, Prophets in those Days even from the Death of Moses were commonly called Seers; which continued in use until the days of Samuel, 1. Sam. 9. 9. And foreign a Man of God; 1 Sam. 2. 27; which Name Paul gives to the Preachers of the Gospel, 1 Tim. 6. 11. 2 Tim. 3. 17. And it is not altogether unworthy Observation what Kimchi notes, that the Verb foreign is most frequently used in the Passive Conjugation Niphal, because it denotes a receiving of that from God by way of Revelation which is spoken unto others in a way of Prophecy. And as it lies before us as an Extraordinary Gift of the Holy Ghost, it is neither to be confined to the strict Notion of Prediction and Foretelling, nor to be extended to every true Declaration of the Mind of God, but only that which is obtained by immediate Revelation.

Sect. 9 This Peculiar Gift therefore of the Holy Spirit we may a little distinctly enquire into. And two things concerning it may be considered. (1.) Its General Nature. (2.) The particular wayes whereby especial Revelation was granted unto any. First, For its Nature in general it consisted in Inspiration. **Sed & hoc notandum ex eo quod dixerat; ut videam quid loquatur, in me; Prophetiam Visionem & Eloquium Dei non extrinsecus ad Prophetas fieri, sed intrinsecus & interiori homini respondere. Vnde & Zacharias, & Angelus inquit, qui loquebatur in me, Hieron. Comment. in Habbak. Cap. 2.So the Apostle speaks of the Prophesies recorded in the Scripture, 2 Tim. 3. 16. foreign. Divine Inspiration was the Original and Cause of it. And the acting of the Holy Ghost in communicating his Mind unto the Prophets was called Inspiration on a double account. First, in answer unto his Name and Nature. The Name whereby He is revealed unto us signifieth Breath; and He is called the Breath of God whereby his Essential Relation to the Father and Son, with his Eternal Natural Emanation from them, is expressed. And therefore when our Saviour gave Him unto his Disciples as a proper Instructive Emblem of what he gave he breathed upon them, John 20. 22. So also in the great Work of the Infusion of the Reasonable Soul into the Body of Man, it is said, God breathed into him the Breath of Life, Gen. 2. 7. From hence I say it is, namely from the Nature and Name of the p. 103Holy Spirit, that his immediate actings on the Minds of Men in the supernatural Communication of Divine Revelations unto them is called Inspiration or Inbreathing. And the Unclean Spirit counterfeiting his Actings, did inspire his Worshippers with a preternatural Afflatus, by wayes suited unto his own filthy Vileness. Secondly; This Holy Work of the Spirit of God, as it is expressed suitable to his Name and Nature, so the Meekness, Gentleness Facility wherewith he works is intended hereby. He did as it were gently and softly breath into them the Knowledg and Comprehension of Holy Things. It is an especial and immediate Work wherein he acts suitably unto his Nature as a Spirit, the Spirit or Breath of God; and suitably unto his peculiar Personal Properties of Meekness Gentleness and Peace. So his Acting is Inspiration, whereby he came within the Faculties of the Souls of Men, acting them with a Power that was not their own. It is true when He had thus inspired any with the Mind of God, they had no Rest nor could have unless they declared it in its proper Way and Season; Jer. 20. 9. Then I said I will not make mention of him, nor speak in his Name any more; but his Word was in mine heart as a burning Fire shut up in my Bones, and I was weary with forbearing I could not stay. But this Disturbance was from a moral sense of their Duty, and no… from any violent Agitations of his upon their Natures. And whereas sometimes trouble and consternation of Spirit did befal some of the Prophets in and under the Revelations they received from Him; it was on a double account. First, Of the dreadful Representations of things that were made unto them in Visions. Things of great dread and terror were represented unto their Fancies and Imaginations. Secondly, Of the greatness and dread of the Things themselves revealed, which sometimes were terrible and destructive, Dan. 17. 27. Chap. 7. 15, 28. Hab. 16. Isa. 21. 2, 3, 4. But his Inspirations were gentle and placid.

Sect. 10 Secondly; The immediate Effects of this Inspiration were, that those inspired were moved or acted by the Holy Ghost. Holy Men of God spake foreign, 2 Pet. 1. 21. Moved or Acted by the Holy Ghost. And two things are intended hereby. First, The Preparation and Elevation of their Intellectual Faculties, their Minds and Understandings wherein his Revelations were to be received. He prepared them for to receive the Impressions he made upon them, and confirmed their memories to retain them. He did not indeed so enlighten and raise their Minds as to give them a distinct Understanding and full Comprehension of all the Things themselves that were declared unto them. There was more in their Inspirations than they could search into the bottom of **And whereas the Ancients contend against the Ebionites, Marcionites, and Montanists, as Epiphanius Advers. Haeres. lib. 2. Tom. 1 Haeres. 48. Hierom. Proaem. Comment. in Isaiam, that the Prophets were not used extatically, but understood the things that were spoken to them; They did not intend that they had by vertue of their Inspiration a full Comprehension of the whole sense of the Revelations made unto them, but onelyonly that they were not in or by Prophesie deprived of the use of their Intellectual Faculties, as it befel Satanical Enthusiasts. foreign, as Epiphanius speaks. Wherefore upon these words of Austin, per quosdam scientes, per quosdam nescientes, id quod ex adventu Christi usque nunc & deinceps agitur praenunciaretur esse venturum, de Civitat. Dei, lib. 7. cap. 32. One well adds, Prophetae nec omnes sua vaticinia intelligebant, nec qui intelligebant omnia intelligebant: non enim ex se loquebantur sed ex superiore Dei afflatu; cujus consilia non omnia eis erant manifesta; utebaturque Deus illis non velut consultis futurorum, sed instrumentis quibus homines alloqueretur.Hence although the Prophets under the Old Testament were made use p. 104of to communicate the clearest Revelations and Predictions concerning Jesus Christ, yet in the Knowledg and Understanding of the meaning of them, they were all inferior to John Baptist, as he was in this Matter to the meanest Believer, or least in the Kingdom of Heaven. Therefore for their own Illumination and Edification did they diligently enquire by the ordinary means of Prayer and Meditation, into the meaning of the Spirit of God in those Prophesies which themselves received by extraordinary Revelation, 1 Pet. 1. 10, 11. Nor did Daniel who had those express Representations and glorious Visions concerning the Monarchies of the World, and the providential Alterations which should be wrought in them, understand what and how things would be in their Accomplishment. That account he doth give of himself in the close of his Visions, Chap. 12 8, 9. But he so raised and prepared their Minds, as that they might be capable to receive and retain those impressions of things which he communicated unto them. So a Man Tunes the Strings of an Instrument, that it may in a due manner receive the Impressions of his Finger and give out the Sound he intends. He did not speak in them or by them, and leave it unto the Use of their Natural Faculties their Minds or Memories, to understand and remember the things spoken by Him, and so declare them to others. But he himself acted their Faculties, making use of them to express his Words not their own Conceptions. And herein besides other things consists the difference between the Inspirations of the Holy Spirit and those so called of the Devil. The utmost that Satan can do is, to make strong impressions on the Imaginations of Men, or influencing their Faculties by possessing, wresting, distorting the Organs of the Body and Spirits of the Blood. The Holy Spirit is in the Faculties and useth them as his Organs. And this he did secondly with that Light and Evidence of Himself, of his Power, Truth and Holiness, as left them lyable to no suspicion, whether their Minds were under his Conduct and Influence or no. Men are subject to fall so far under the Power of their own Imaginations, through the prevalency of a corrupt distempered Fancy, as to suppose them Supernatural Revelations. And Satan may and did of old, and perhaps doth so still impose on the minds of some, and communicate unto them such a conception of his Insinuations, as that they shall for a while think them to be from God himself. But in the Inspirations of the Holy Spirit, and his actings of the Minds of the Holy Men of old, he gave them infallible Assurance that it was himself alone by whom they were acted, Jer. 23. 28. If any shall ask by what foreign or Infallible Tokens, they might know assuredly the Inspirations of the Holy Spirit, and be satisfied with such a perswasion as was not liable to mistake, that they were not imposed upon? I must say plainly, That cannot tell; for these are things whereof we have no Experience. Nor is any thing of this Nature, whatever some falsly and foolishly impute unto them who profess and avow an interest in the ordinary gracious workings of the Holy Ghost, pretended unto. What some Phrenetical Persons in their Distempers or under their Delusions have boasted of, no sober or wise Man esteems worthy of any sedate Consideration. But this I say, It was the Design of the Holy Ghost to give those whom He did thus extraordinarily inspire, an Assurance sufficient to bear them out in the discharge of their Duty that they were acted by himself alone. For in the p. 105pursuit of their Work which they were by Him called unto, they were to encounter various Dangers, and some of them to lay down their Lives for a Testimony unto the Truth of the Message delivered by them. This they could not be ingaged into without as full an evidence of his acting them, as the Nature of Man in such Cases is capable of; The Case of Abraham fully confirms it. And it is impossible but that in these extraordinary workings there was such an impression of Himself, his Holiness and Authority left on their Minds, as did secure them from all fear of Delusion. Even upon the Word as delivered by them unto others, he put those Characters of Divine Truth, Holiness and Power, as rendred it foreign worthy to be believed, and not to be rejected without the highest sin by them unto whom it came. Much more was there such an evidence in it unto them who enjoyed its Original Inspiration. Secondly, He acted and guided them as to the very Organs of their Bodies, whereby they expressed the Revelation which they had received by Inspiration from Him. They spake as they were acted by the Holy Ghost. He guided their Tongues in the Declaration of his Revelations, as the Mind of a Man guideth his Hand in writing to express its Conceptions. Hence David having received Revelations from Him, or being inspired by Him, affirms in his Expression of them, That his Tongue was the Pen of a ready Writer, Psal. 45. 2. that is, it was so guided by the Spirit of God to express the Conceptions received from Him. And on this account God is said to speak by their Mouths, as he spake by the Mouth of the Holy Prophets, Luke 1. 70. all of whom had but one Mouth on the account of their absolute Consent and Agreement in the same Predictions; For this is the meaning of one Voice or one Mouth in a Multitude. The Holy Ghost spake by the Mouth of David, Acts 1. 16. For whatever they received by Revelation they were but the Pipes through which the Waters of it were conveyed, without the least mixture with any allay from their Frailties or Infirmities. So when David had received the Pattern of the Temple, and the manner of the whole Worship of God therein by the Spirit; 1 Chron. 28. 12. He sayes,**Nec aer v… ce pulsatus ad aures eorum perveniebat, sed Deus loquebatur in animo Prophetarum. Hieron. Proem. in lib. 1. Commentar. in Isa. All this the Lord made me understand in writing by his hand upon me, even all the Work of this Pattern, v. 19. The Spirit of God not only revealed it unto him, but so guided Him in the writing of it down, as that he might understand the Mind of God out of what Himself had written; or he gave it him so plainly and evidently, as if every Particular had been expressed in writing by the Finger of God.

Sect. 11 It remaineth that as unto this first extraordinary Work and Gift of the Holy Ghost, we consider those especial Wayes and Means which he made use of in the Communication of his Mind unto the Prophets, with some other accidental Adjuncts of Prophesie. Some following Maimonides in his More Nebuchim, have from the several wayes of the Communication of Divine Revelations, distinguished the Degrees of Prophesie or of the Gifts of it, preferring one above another. This I have elsewhere disproved, Expos. Heb. Chap. 1. Neither indeed is there either hence or from any other ground the least occasion to feign those eleven Degrees of Prophesie which he thought he had found out; much less may the Spirit or Gift of Prophesie be attained by the wayes he p. 106prescribes, and with Tatianus seems to give countenance unto.**foreign. Tatian. Assyr. Contra Graecos. The distinct outward manners and ways of Revelation mentioned in the Scriptures may be reduced unto three Heads. (1.) Voices. (2.) Dreams. (3.) Visions. And the accidental Adjuncts of it are two; (1.) Symbolical Actions. (2.) Local Mutations. The Schoolmen after Aquinas 22. q. 174. A. 1. do commonly reduce the means of Revelation unto three Heads. For whereas there are three wayes whereby we come to know any thing. (1.) By our External Senses. (2.) By Impressions on the Phantasie or Imagination. (3.) By pure Acts of the Understanding; So God by three wayes revealed his Will unto the Prophets: (1.) By Objects of their Senses as by audible Voices. (2.) By Impressions on the Imagination in Dreams and Visions. (3.) By Illustration or enlightning of their Minds. But as this last way expresseth Divine Inspiration, I cannot acknowledg it as a distinct way of Revelation by it self. For it was that which was absolutely necessary to give an infallible assurance of mind in the other wayes also. And setting that aside, there is none of them but are obnoxious to Delusion.

Sect. 12 First, God sometimes made use of an Articulate Voice, speaking out those things which he did intend to declare in words significant of them. So he revealed Himself or his Mind unto Moses when he spake to him face to face as a Man speaketh unto his Friend, Exod. 33. 11. Numb. 12. 8. And as far as I can observe the whole Revelation made unto Moses, was by outward audible articulate Voices, whose Sense was impressed on his Mind by the Holy Spirit. For an external Voice without an inward Elevation and Disposition of Mind, is not sufficient to give security and assurance of Truth unto him that doth receive it. So God spake to Elijah, 1 Kings 19. 12, 13, 14. as also to Samuel and Jeremiah, and it may be to all the rest of the Prophets at their first Calling and Entrance into their Ministry. For words formed miraculously by God, and conveighed sensibly unto the outward Ears of Men, carry a great Majesty and Authority with them. This was not the usual way of God's revealing his Mind, nor is it signified by that Phrase of Speech, The Word of the Lord came unto me; whereby no more is intended but an immediate Revelation by what way or means soever it was granted. Mostly this was by that Secret effectual Impression on their Minds which we have before described. And these Voices were either immediately created by God himself as when he spake unto Moses, wherein the eminency of the Revelation made unto him principally consisted, or the Ministry of Angels was used in the Formation and Pronunciation of them. But, as we observed before, the Divine Certainty of their Minds to whom they were spoken with their Abilities infallibly to declare them unto others, was from an immediate internal Work of the Spirit of God upon them. Without this the Prophets might have been imposed on by external audible Voices; nor would they by themselves give their minds an infallible assurance.

Sect. 13 p. 107Secondly; Dreams were made use of under the Old Testament to the same purpose, and unto them also I refer all those Visions which they had in their sleep though not called Dreams.Sunt autem multa genera Prophetandi, quorum unum est Somni…rum quale fuit in Daniele. Hieron. in Hieremiam, cap. 23. And these in this Case were the immediate Operation of the Holy Ghost as to the Divine and Infallible Impressions they conveighed to the Minds of Men. Hence in the Promise of the Plentiful Pouring out of the Spirit or Communication of his Gifts, mention is made of Dreams, Acts 2. 17. I will pour out my Spirit upon all flesh, and your Sons and your Daughters shall Prophesie, your young Men shall see Visions, and your old Men shall dream Dreams. Not that God intended much to make use of this way of Dreams and Nocturnal Visions under the New Testament; but the intention of the words is to shew, that there should be a plentiful E…usion of that Spirit which acted by those various Wayes and Means then under the Old. Only as to some particular Directions God did sometimes continue his Intimations by Visions in the Rest of the Night. Such a Vision had Paul, Acts 16. 10. But of old this was more frequent. So God made a signal Revelation unto Abraham, when the horrour of a deep sleep fell upon him, Gen. 15. 12, 13, 14. And Daniel heard the Voice of the words of him that spake unto him, when he was in a deep Sleep, Dan. 10. 9. But this Sleep of theirs I look not on as Natural, but as that which God sent and cast them into, that therein he might represent the Image of things unto their Imaginations. So of old he caused a deep sleep to fall on Adam, Gen. 2. 21. The Jews distinguish between Dreams and those Visions in Sleep as they may be distinctly considered; but I cast them together under one Head of Revelation in Sleep. And this way of Revelation was so common, that one who pretended to Prophesie would cry out foreign, I have dreamed, I have dreamed, Jer. 23. And by the Devils imitation of God's dealing with his Church, this became a way of Vaticination among the Heathen also, Hom. Ili. 1. foreign; A Dream is from Jupiter. And when the reprobate Jews were deserted as to all Divine Revelations, they pretended unto a singular skill in the Interpretation of Dreams, on the account of their deceit wherein they were sufficiently infamous. Qualiacumque voles Judaei somnia vendent.

Sect. 14 Thirdly; God revealed himself in and by Visions or Representations of things to the inward or outward senses of the Prophets. And this way was so frequent, that it bare the Name for a Season of all Prophetical Revelations. For so we observed before that a Prophet of old time was called a Seer. And that because in their receiving of their Prophesies they saw Visions also. So Isaiah terms his whole Glorious Prophesie foreign the Vision which he saw, Chap. 1. 1. partly from the especial Representation of things that were made unto Him, Chap. 6. 1, 2, 3. and partly it may be from the Evidence of the things revealed unto him, which were cleared as fully to his Mind as if he had had an ocular inspection of them. So from the Matter of them, Prophesies began in common to be called the Burden of the Lord. For he burdened their Consciences with his Word, and their Persons with its Execution. But when false Prophets began to make frequent use and p. 108to serve themselves of this Expression it was forbidden, Jer. 23. 33, 36. And yet we find that there is mention hereof about the same Time it may be by Habbakuk, Chap. 1. 1. as also after the return from the Captivity, Zech. 9. 1. Mal. 1. 1. Either therefore this respected that onelyonly season wherein false Prophets abounded, whom God would thus deprive of their Pretence; or indeed the People by Contempt and Scorn did use that Expression as that which was familiar unto the Prophets in their Denunciation of God's Judgments against them, which God here rebukes them for and threatens to revenge. But none of the Prophets had all their Revelations by Visions; nor doth this concern the Communication of the Gift of Prophesie but it Exercise. And their Visions are particularly recorded. Such were those of Isa. 6. 1, 2. Jer. 1. 11, 14, 15. Ezek. 1. and the like. Now these Visions were of two sorts.**Propheta Deum qui corporaliter invisibilis est, non corporaliter sed spiritualiter videt. Nam multa genera Visionis in Scripturis Sanctis inveniuntur. Vnum secundum oculos corporis, sicut vidit Abraham tres viros sub Ilice Mambre. Alterum secundum quod imaginamur ea quae per Corpus sentimus. Nam & pars ipsa nostra cum Divinitus assumitur, multa revelantur non per oculos corporis, aut aures, aliumve sensum carnalem, sed tamen his similia, sicut vidit Petrus discum illum submitti a Coelo cum variis animalibus. Tertium autem genus Visionis est secundum mentis intuitum quo intellecta conspiciuntur v…ritas & sapientia; sine quo gene… duo quae prius posui vel infractu…s… sunt vel in Errorem mittunt. August. c…ntra Adamantum cap. 28. (1.) Outward Representations of things unto the bodily Eyes of the Prophets. (2.) Inward Representations unto their Minds. (1.) There were sometimes appearances of Persons or Things made to their outward Senses. And herein God made use of the Ministry of Angels. Thus three Men appeared unto Abraham, Gen. 18. 1, 2. one whereof was the Son of God himself, the other two Ministring Angels as hath been proved elsewhere. So was the Burning Bush which Moses saw, Exod. 3. 2. The Appearances without similitude of any living thing on Mount Sinai at the giving of the Law, Exod. 19. The Man that Joshua saw at the Siege of Jericho, Chap. 5. 13, 14. Such were the Seething-Pot and Almond-Rod seen by Jeremiah, Chap. 1. 11, 14. as also his Baskets of Figs, and many more of the like kind might be instanced in. In these Cases God made Representations of Things unto their outward Senses. (2.) They were made sometimes only to their Minds. So it is said expresly that when Peter saw his Vision of a Sheet knit at the four Corners and let down from Heaven to Earth he was in a Trance, foreign, Acts 10. 10. An Extasie seized on him, whereby for a season he was deprived of the use of his bodily Senses. And to this Head I refer Daniel's and the Apocalyptical Visions. Especially I do so all those wherein a Representation was made of God himself and his Glorious Throne. Such as that of Micaiah, 1 Kings 22. 18. and Isa. 6. 1. Ezek. 1. 3, 4, 5. It is evident that in all these there was no use of the bodily Senses of the Prophets, but onelyonly their Minds were affected with the Idea's and Representation of Things. But this was so effectual, as that they understood not but that they also made use of their visive Faculty. Hence Peter when he was actually delivered out of Prison, thought a good while that he had only seen a Vision, Acts 12. 9. for he knew how powerfully the Mind was wont to be affected by them. Now these Visions of both sorts were granted unto the Prophets to confirm their Minds in the Apprehension of the Things communicated unto them for the instruction of others. For hereby they were deeply affected with them, whereunto a clear Idea and Representation p. 109on of things doth effectually tend. But yet two things were required to render these Visions direct and compleat Parts of Divine Revelation. (1.) That the Minds of the Prophets were acted guided and raised in a due manner by the Holy Spirit for the receiving of them; this gave them their Assurance that their Visions were from God. (2.) His enabling them faithfully to retain, and infallibly to declare what was so represented unto them, For instance, Ezekiel receiveth a Vision by way of Representation unto his Mind of a Glorious Fabrick of a Temple, to instruct the Church in the Spiritual Glory and Beauty of Gospel-Worship which was to be introduced, Chap. 44. 4, 5, 6, &c. It seems utterly impossible for the Mind of Man to conceive and retain at once all the Harmonious Structure, Dimensions, and Laws of the Fabrick represented. This was the peculiar Work of the Holy Ghost, namely to implant and preserve the Idea presented unto him on his Mind, and to enable him accurately and infallibly to declare it. So David affirms that the Spirit of God made him to understand the Pattern of the Temple built by Solomon in writing by his hand upon him.

Sect. 15 Secondly; There were some Accidental Adjuncts of Prophesie, which at some times accompanied it. In the Revelation of the Will of God to the Prophets, they were sometimes enjoyned Symbolical Actions. So Isaiah was commanded to walk naked and bare-foot, Isa. 20. 1, 2, 3. Jeremiah to dispose of a Linnen Girdle, Chap. 13. 1, 2. Ezekiel to lie in the Siege, Chap. 4. 1, 2, 3, 4. and to remove the Stuff of his House, Chap. 12. 3, 4. Hosea to take a Wife of Whoredoms, and Children of Whoredoms, Hos. 1. 2. I shall be brief in what is frequently spoken unto. Some of these things, as Isaiah's going Naked, and Hoseah's taking a Wife of Whoredoms, contain things in them against the Light of Nature and the express Law of God, and of evil example unto others. None of these therefore can be granted to have been actually done; only these things were represented unto them in Visions to take the deeper impression upon them. And what they saw or did in Vision, they speak positively of their so seeing or doing, see Ezek. 8. 3, 4. For the other Instances, I know nothing but that the things reported might be really performed and not in Vision only. And it is plain that Ezekiel was commanded to do the things he did in the sight of the People for their more evident conviction, Chap. 12. 4, 5, 6. and on the sight whereof they made enquiry what those things belonged unto them, Chap. 24. 19.

Sect. 16 Secondly; Their Revelations were accompanied with Local Mutations, or their being carried and transported from one place unto another; So was it with Ezekiel, Chap. 8. 3. & 11. 24. And it is expresly said, that it was in the Visions of God. Falling by Divine Dispensation into a Trance or Extasie, wherein their outward Senses were suspended their Operation, their Minds and Understandings were unto their own Apprehension carried in a Holy Rapture from one place unto another, which was effected only by a Divine and Efficacious Representation of the things unto them, which were done in the places from whence they were really absent. And these are some of those Accidents of Prophetical Revelations which are recorded in the Scripture; and it is possible that some other Instances of the like nature may be observed. And all p. 110these belong to the foreign, or manifold variety of Divine Revelations mentioned Heb. 1. 1.

Sect. 17 But here a doubt of no small Difficulty nor of less Importance presents it self unto us. Namely, whether the Holy Ghost did ever grant his Holy Inspirations, and the Gift of Propheste thereby, unto Men wicked and unsanctified. **Prophetae erant Baal, & Prophetae confusionis, & alii ossensionum, & quoscunque vitiosos prophetas Scriptura Commemorat. Hieron. Comment. in Epist. ad Titum. cap. 1.For the Apostle Peter tells us, that Holy Men spake of old as they were moved by the Holy Ghost, 2 Pet. 1. 21. which seems to intimate that all those who were inspired and moved by him as to this Gift of Prophesie were Holy Men of God. ††foreign. Origen. Commentar. in Johan. Tom. 30. Prophetiae mysterio usi sunt etiam qui exorbitaverant a vera Religione, quia & illis dedit Deus Verbum suum ut mysteria futura pronunciarent hominibus. Hieron. Comment. in Job, cap. 33. Nam & Prophetare & Daemonia excludere & virtutes magnas in terris facere sublimis utique & admirabilis res est, non tamen regnum coeleste consequitur quisquis in his omnibus invenitur, nisi recti & justi itineris observatione gradiatur. Cyprian. de Veritat. Ecclesiae.And yet on the other hand we shall find that true Prophesies have been given out by Men seeming utterly void of all sanctifying Grace. And to increase the difficulty, it is certain that great Predictions, and those with respect unto Christ himself, have been given and made by Men guided and acted for the most part by the Devil. So was it with Balaam who was a Sorcerer, that gave himself to Diabolical Enchantments and Divinations, and as such a one was destroyed by God's Appointment. Yea at or about the same time wherein he uttered a most Glorious Prophesie concerning the Messiah the Star of Jacob; being left unto his own Spirit and Inclination, he gave cursed Advice and Counsel for the drawing of the People of God into destructive and Judgment-procuring sins, Numb. 33. 16. And in the whole of his Enterprize he thought to have satisfied his Covetousness with a reward for cursing them by his Enchantments. And yet this Man not onelyonly professeth of himself that he heard the Words of God and saw the Visions of the Almighty. Numb. 24. 4. but did actually foretel and prophesie Glorious Things concerning Christ and his Kingdom. Shall we then think that the Holy Spirit of God will immix his own Holy Inspirations with the wicked suggestions of the Devil in a South-sayer? Or shall we suppose that the Devil was the Author of those Predictions, whereas God reproacheth false Gods and their Prophets acted by them, that they could not declare the things that should happen, nor shew the things that were to come afterwards? Isa. 41. 22, 23. So also it is said of Saul that the Spirit of the Lord departed from him, and an Evil Spirit vexed him; and yet afterwards that the Spirit of God came upon him and he prophesied, 1 Sam. 19. 24. The Old Prophet at Bethel who lyed unto the Prophet that came from Judah, and that in the Name of the Lord, seducing him unto Sin and Destruction, and probably defiled with the Idolatry and false Worship of Jeroboam, was yet esteemed a Prophet, and did foretel what came to pass, 1 Kings 13.

Sect. 18 p. 111Sundry things may be offered for the Solution of this Difficulty. For (1.) as to that place of the Apostle Peter; (1.) It may not be taken Universally, that all who prophesied at any time were Personally Holy, but only that for the most part so they were. (2.) He seems to speak particularly of them only who were Pen-men of the Scripture, and of those Prophesies which remain therein for the Instruction of the Church, concerning whom I no way doubt but that they were all Sanctified and Holy. (3.) It may be that he understandeth not real inherent Holiness, but only a Separation and Dedication unto God by especial Office, which is a thing of another nature. (2.) The Gift of Prophesie is granted not to be in it self and its own Nature a Sanctifying Grace, nor is the Inspiration so whereby it is wrought. For whereas it consists in an affecting of the Mind with a transient irradiation of Light in hidden things, it neither did nor could of it self produce Faith, Love, or Holiness in the Heart. Another Work of the Holy Ghost was necessary hereunto.

(3.) There is therefore no Inconsistency in this Matter, that God should grant an immediate Inspiration unto some that were not really sanctified. And yet I would not grant this to have been actually done without a just Limitation. For whereas some were established to be Prophets unto the Church in the whole course of their Lives after their first Call from God, as Samuel, Elijah, Elisha, Jeremiah, and the rest of the Prophets mentioned in the Scripture; in like manner I no way doubt but they were all of them really sanctified by the Holy Spirit of God. But others there were who had only some occasional Discoveries of hidden or future things made unto them, or fell into some Extasies or Raptures with a Supernatural Agitation of their Minds (as it is twice said of Saul) for a short Season. And I see no Reason why we may not grant, yea from Scripture-Testimonies we must grant, that many such Persons may be so acted by the Holy Spirit of God. So was it with wicked Caiaphas who is said to Prophesie, John 11. 51. And a great Prophesie indeed it was which his words expressed, greater than which there is none in the Scripture. But the Wretch himself knew nothing of the Importance of what was uttered by him. A suddain Impression of the Spirit of God caused him against his Intention to utter a Sacred Truth, and that because he was High Priest whose words were of great Reputation with the People.**foreign. Origen. Comment. in Johan. Sect. 30. And as Balaam was over-ruled to Prophesie and speak good of Israel, when he really designed and desired to curse them: So this Caiaphas designing the Destruction of Jesus Christ, brought forth those words which expressed the Salvation of the World by his Death. (5.) For the Difficulty about Balaam himself who was a Sorcerer and the Devil's Prophet, I acknowledg it is of Importance. But sundry things may be offered for the removal of it. (1.) Some do contend that Balaam was a Prophet of God only. That indeed he gave himself unto Judicial Astrologie, and the Conjectures of future Events from Natural Causes. But as to his Prophesies they were all Divine; and the Light of them affecting only the Speculative Part of his Mind; had no influence upon his Will, Heart, and Affections which were still corrupt. This Tostatus p. 112pleadeth for. But as it is expresly said, That he sought for Enchantments, Numb. 24. 1. So the whole Description of his Course and End gives him up as a Cursed Sorcerer, and he is expresly called foreign, a Sooth-sayer, John. 12. 22. Which word though we have once rendred by Prudent, that is, One who prudently conjectureth at future Events according unto present appearing Causes, Isa. 3. 2. yet it is mostly used for a Diabolical Diviner or Sooth-sayer. And for what he said of himself, That he heard the Voice of God, and saw the Visions of the Most High, it might be only his own boasting to procure veneration to his Diabolical Incantations. But in Reputation we find he was in those dayes in the World, and supposed he was to utter Divine Oracles unto Men. This God in his Providence made use of to give out a Testimony to the Nations concerning the coming of the Messiah, the Report whereof was then almost lost amongst Men. In this condition it may be granted, that the Good Spirit of God, without the least Reflection on the Majesty and Purity of his own Holiness did over-rule the Power of the Devil, cast out his Suggestions from the Man's Mind, and gave such an Impression of Sacred Truths in the room of them, as he could not but utter and declare. For that instant he did as it were take the Instrument out of the Hand of Satan, and by his Impression on it caused it to give a sound according to his Mind, which when he had done he left it again unto his Possession. And I know not but that he might do so sometimes with others among the Gentiles who were professedly given up to receive and give out the Oracles of the Devil. So he made the Damsel possessed with a Spirit of Divination and Sooth-saying to acknowledg Paul and his Companions to be Servants of the most High God, and to shew to Men the way of Salvation, Acts 16. 16, 17. And this must be acknowledged by them who suppose that the Sybills gave out Predictions concerning Jesus Christ, seeing the whole strain of their Prophetical Oracles were expresly Diabolical. And no Conspiracy of Men or Devils shall cause him to forego his Sovereignty over them, and the using of them to his own Glory. (6.) The Case of Saul is plain. The Spirit of the Lord who departed from him, was the Spirit of Wisdom, Moderation and Courage to fit him for Rule and Government, that is, the Gifts of the Holy Ghost unto that purpose, which he withdrew from him. And the Evil Spirit that was upon him, proceeded no farther but to the stirring up Vexatious and disquieting Affections of Mind. And notwithstanding this molestation and punishment inflicted on him, the Spirit of God might at a season fall upon him so as to cast him into a Rapture or Extasie wherein his Mind was acted and exercised in an extraordinary manner, and himself transported into Actions that were not at all according unto his own Inclinations. So is this Case well resolved by**Saul invidiae stimulo suscitatus & malo Spiritu saepe arreptus, cum David occidere vellet, & ipse David tunc cum Samuele & caeterorum Prophetarum c…neo Prophetaret, misit Saul nuncios & ipsum interficiendum de medio Prophetarum rapere Jubet.—Sed & ipse cum inter Prophetas venerat Prophetabat.—Quoniam Spiritus Sancti verba non dicentium merito pensantur, sed ipsius voluntate ubicunque voluerit proferuntur. At vero quidam in hoc loco aestimant quod Saul non Divino Spiritu sed malo illo quo saepe arripiebatur per totum illum diem Prophetaret.—Sed qualiter hoc se…tiri potest cum ita scribitur; & Sanctus est super eum Spiritus Domini & ambulans prophetabat? nisi forte sic in hoc loco accipiatur Spiritus Domini quomodo & alio loco Spiritus Domini malus Saul arripiebat. Verumtamen ubicunque siue additamento Spiritus Dei vel Spiritus Domini vel Spiritus Christi in Scripturis Sanctis invenitur, Spiritus Sanctus esse a nullo sano sensu dubitatur. Vbicunque vero cum additamento Spiritus Domini malus dicitur esse, intelligitur Diabolus esse, qui Domini propter ministerium, malus propter vitium dictus videtur. August. de mirabil. Scripturae, lib. 2. cap. 10. Augustine. And for the old Prophet at Bethel, p. 1131 Kings 13. although he appear to have been an evil Man, yet he was one whom God made use of to reveal his Mind sometimes to that People; nor is it probable that he was under Satanical Delusions like the Prophets of Baal; for he is absolutely called a Prophet, and the Word of the Lord did really come unto him, v. 20, 21.

Sect. 19 The Writing of the Scripture was another Effect of the Holy Ghost, which had its beginning under the Old Testament. I reckon this as a distinct Gift from Prophesie in general, or rather a distinct Species or kind of Prophesie. For many Prophets there were Divinely Inspired, who yet never wrote any of their Prophesies, nor any thing else for the use of the Church. And many Pen-men of the Scripture, were no Prophets in the strict sence of that Name. And the Apostle tells us that the foreign, the Scripture or Writing it self was by Inspiration from God, 1 Tim. 3. 16. as David affirms that he had the Pattern of the Temple from the Spirit of God in Writing, because of his guidance of him in putting its Description into Writing, 1 Chron. 28. 19. Now this Ministry was first committed unto Moses, who besides the Five Books of the Law, probably also wrote the Story of Job. Many Prophets there were before Him, but he was the first who committed the Will of God to Writing, after God himself who wrote the Law in Tables of Stone, which was the Beginning and Pattern of the Scriptures. The Writers of the Historical Books of the Old Testament before the Captivity are unknown. The Jews call them foreign the first or former Prophets. Who they were in particular is not known; but certain it is that they were of the Number of those Holy Men of God, who of old Wrote and Spake as they were moved by the Holy Ghost; Hence are they called Prophets. For although they wrote in an Historical manner, as did Moses also, concerning things past and gone in their Dayes, or it may be presently acted in their own Times, yet they did not Write them either from their own Memory, nor from Tradition, nor from the Rolls or Records of Times, (although they might be furnished with and skilled in these things) but by the Inspiration, Guidance and Direction of the Holy Ghost. Hence are they called Prophets in such a Latitude as the Word may be used in, to signifie any that are Divinely Inspired, or receive immediate Revelations from God. And thus was it with all the Pen-men of the Holy Scripture. As their Minds were under that full assurance of Divine Inspiration which we before described, so their words which they wrote were under the especial care of the same Spirit, and were of his Suggestion or Inditing.

Sect. 20 There were therefore three things concurring in this Work. (1.) The Inspiration of the Minds of these Prophets, with the Knowledg and Apprehension of the things communicated unto them. (2.) The Suggestion of words unto them to express what their Minds conceived. (3.) The guidance of their Hands in setting down the words suggested, or of their Tongues in uttering them unto those by whom they were committed to Writing, as Baruch wrote the Prophesie of Jeremiah from his Mouth, Jer. 36. 3. 18. If either of these were wanting, the Scripture could not be absolutely and every way Divine and Infallible. For if the Pen-Men of it were left unto themselves in any thing wherein that Writing p. 114was concerned, who can secure us that nihil Humani no Humane Imperfection mixed it self therewithal. I know some think that the Matter and Substance of things only was communicated unto them; but as for the words whereby it was to be expressed, that was left unto themselves and their own Abilities. And this they suppose is evident from that variety of Stile which according to their various Capacities, Education and Abilities, is found amongst them. This argues, as they say, that the wording of their Revelations was left unto themselves, and was the Product of their Natural Abilities. This in general I have spoken unto elsewhere, and manifested what mistakes sundry have run into about the Stile of the Holy Pen-Men of the Scripture. Here I shall not take up what hath been argued and evinced in another place. I only say that the variety intended ariseth mostly from the variety of the Subject Matters treated of; nor is it such as will give any countenance to the prophaneness of this Opinion. For the Holy Ghost in his Work on the Minds of Men doth not put a force upon them, nor acts them any otherwise than they are in their own Natures, and with their present Endowments and Qualifications meet to be acted and used. He leads and conducts them in such Paths wherein they are able to walk. The words therefore which he suggests unto them are such as they are accustomed unto, and he causeth them to make use of such Expressions as were familiar unto themselves. So he that useth divers Seals maketh different Impressions, though the guidance of them all be equal and the same. And he that toucheth skilfully several Musical Instruments variously tuned, maketh several Notes of Musick. We may also grant and do, That they used their own Abilities of Mind and Understanding in the choice of Words and Expressions. So the Preacher sought to find out acceptable words, Eccles. 12. 10. But the Holy Spirit who is more intimate unto the Minds and Skill of Men than they are themselves, did so guide act and operate in them, as that the words they fixed upon were as directly and certainly from him, as if they had been spoken to them by an audible Voice. Hence that which was written was upright, even Words of Truth, as in that place. This must be so or they could not speak as they moved by the Holy Ghost, nor could their Writing be said to be of Divine Inspiration. Hence oft-times in the Original great Senses and Significations depend on a single Letter, as for instance in the change of the Name of Abraham; And our Saviour affirms that every Apex and Iota of the Law, is under the care of God as that which was given by Inspiration from himself, Matth. 5. But I have on other occasions treated of these things, and shall not therefore here enlarge upon them.

Sect. 21 The third sort of the immediate extraordinary Operations of the Holy Ghost absolutely exceeding the actings and compliance of Humane Faculties are Miracles of all sorts, which were frequent under the Old Testament. Such were many things wrought by Moses and Joshua, Elijah and Elisha with some others; those by Moses exceeding, if the Jews fail not in their Computation, all the rest that are recorded in the Scripture. Now these were all the immediate Effects of the Divine Power of the Holy Ghost. He is the sole Author of all real miraculous Operations. For by Miracles we understand such Effects as are really beyond and p. 115above the Power of Natural Causes however applyed unto Operation. Now it is said expresly that our Lord Jesus Christ wrought Miracles (for Instance, the casting out of Devils From Persons possessed) by the Holy Ghost. And if their immediate Production were by him in the Humane Nature of Jesus Christ personally united unto the Son of God; how much more must it be granted that it was He alone whose Power they were wrought in those who had no such Relation unto the Divine Nature. And therefore where they are said to be wrought by the Hand or Finger of God, it is the Person of the Holy Spirit which is precisely intended as we have declared before; And the Persons by whom they were wrought were never the real Subjects of the Power whereby they were wrought, as though it should be inherent and residing in them as a Quality, Acts 2. 12, 16. Only they were infallibly directed by the Holy Ghost by Word or Action to presignifie their Operation. So was it with Joshua when he commanded the Sun and Moon to stand still, Josh. 10. 12. There was no Power in Joshua, no not extraordinarily communicated to Him, to have such a real influence upon the whole frame of Nature as to effect so great an Alteration therein. OnelyOnly he had a Divine Warranty to speak that which God himself would effect; whence it is said that therein God hearkned unto the Voice of a Man, v. 14. It is a vanity of the greatest magnitude in some of the Jews as Maimonides More Nebuch. p. 2. cap. 35. Levi B. Gerson on the place, and others who deny any fixation of the Sun or Moon, and judge that it is only the speed of Joshua in subduing his Enemies before the close of that day which is intended. This they contend for lest Joshua should be thought to have wrought a greater Miracle than Moses. But as the Prophet Habakkuk is express to the contrary, c. 3. 11. and their own Sirachides, c. 45. 56. so it is no small prevarication in some Christians to give countenance unto such a putid Fiction, see Grot. in loc. It is so in all other miraculous Operations, even where the Parts of the Bodies of Men were made instrumental of the Miracle it self, as in the Gift of Tongues. They who had that Gift did not so speak from any Skill or Ability residing in them, but they were meerly Organs of the Holy Ghost which he moved at his Pleasure. Now the end of all these miraculous Operations was to give reputation to the Persons, and to confirm the ministry of them by whom they were wrought. For as at first they were the occasion of wonder and astonishment, so upon their consideration they evidenced the respect and regard of God unto such Persons and their Work. So when God sent Moses to declare his Will in an extraordinary manner unto the People of Israel, he commands him to work several Miracles or Signs before them that they might believe that he was sent of God, Exod. 4. 8. And such Works were called Signs, because they were Tokens and Pledges of the Presence of the Spirit of God with them by whom they were wrought. Nor was this Gift ever bestowed on any Man alone or for its own sake, but it was alwayes subordinate unto the Work of Revealing or Declaring the Mind of God. And these are the general Heads of the extraordinary Operations of the Holy Spirit of God in Works exceeding all Humane or Natural Abilities in their whole kind.

Sect. 22 The next sort of the Operations of the Holy Ghost under the Old Testament whose Explanation was designed, is of those whereby he improved p. 116proved through immediate impression of his own Power, the Natural Faculties and Abilities of the Minds of Men. And these as was intimated have respect to things Political, Moral, Natural, and Intellectual, with some of a mixed Nature. First, He had in them respect unto things Political, such were his Gifts whereby he enabled sundry Persons unto Rule and Civil Government amongst Men. Government or Supream Rule is of great concernment unto the Glory of God in the World and of the highest usefulness unto Mankind. Without it the whole World would be filled with violence, and become a Stage for all Wickedness visibly and openly to act it self upon in disorder and confusion. And all Men confess that unto a due management hereof unto its proper Ends, sundry peculiar Gifts and Abilities of Mind are required in them and needful for them who are called thereunto. These are they themselves to endeavour after and sedulously to improve the Measures which they have attained of them. And where this is by any neglected, the World and themselves will quickly feed on the Fruits of that Negligence. But yet because the utmost of what Men may of this kind obtain by their ordinary endeavours and an ordinary Blessing thereon, is not sufficient for some especial ends which God aimed at in and by their Rule and Government; the Holy Ghost did oftentimes give an especial Improvement unto their Abilities of Mind by his own immediate and extraordinary Operation. And in some Cases he manifested the Effects of his Power herein by some external visible Signs of his coming on them in whom he so wrought. So in the first Institution of the Sanhedrim or Court of Seventy Elders, to bear together with Moses the Burden of the People in their Rule and Government; the Lord is said to put his Spirit upon them, and that the Spirit rested on them, Numb. 11. 16, 17. And the Lord said unto Moses, Gather unto me Seventy Men of the Elders of Israel, whom thou knowest to be Elders of the People and Officers over them. And I will take of the Spirit that is upon thee and put it upon them, and they shall bear the burden of the People with thee, vers. 25. And the Lord took of the Spirit that was on Moses and gave it unto the Seventy Elders, and the Spirit rested on them. That which these Elders were called unto, was a share in the Supream Rule and Government of the People, which was before intirely in the hand of Moses. This the occasion of their Call declares, vers. 11, 12, 13, 14, 15. and they were foreign inferior Officers before; such as they had in Egypt who influenced the People by their Counsel and Arbritration, Exod. 3. 16. Chap. 5. 6. Chap. 24. 1, 9. Now they had a Supream Power in Judgment committed to them, and were thence called foreign or Gods. For these were they unto whom the Word of God came who were thence called Gods, John 10. 34, 35. Psal. 82. 6. and not the Prophets who had neither Power nor Rule. And on them the Spirit of God that was in Moses rested; that is, wrought the same Abilities for Government in them as he had received. That is, Wisdom, Righteousness, Diligence, Courage and the like; that they might judge the People wisely, and look to the Execution of the Law impartially. Now when the Spirit of God thus rested on them, it is said they Prophesied and ceased not, v. 25, 26. That is, they sang or spake forth the Praises of God in such a way and manner as made it evident unto all that they were extraordinarily acted by the Holy Ghost. So is that Word used 1 Sam. 10. 10. and elsewhere. p. 117But this Gift and Work of Prophesie was not the especial End for which they were endowed by the Spirit, for they were now called as hath been declared unto Rule and Government. But because their Authority and Rule was new among the People, God gave that visible Sign and Pledg of his calling them to their Office, that they might have a due Veneration of their Persons and acquiesce in their Authority. And hence from the Ambiguity of that word foreign which we render and ceased not, they Prophesied and ceased not, vers. 25. which may signifie to add as well as to cease; many of the Jews affirm that they so prophesied no more but that day only; they prophesied then and added not, that is, to do so any more. So when God would erect a Kingdom amongst them, which was a new kind of Government unto them, and designed Saul to be the Person that should Reign, it is said that he gave him another heart; 1 Sam. 10. 9. that is, the Spirit of God came upon him as it is elsewhere expressed to endow him with that Wisdom and Magnanimity that might make him meet for Kingly Rule. And because he was new called from a Low Condition unto Royal Dignity; the Communication of the Spirit of God unto him was accompanied with a Visible sign and Token, that the People might acquiesce in his Government who were ready to despise his Person. For he had also an extraordinary Afflatus of the Spirit expressing it self in a Visible Rapture, vers. 10, 11. And in like manner he dealt with others. For this cause also he instituted the Ceremony of Anointing at their Inauguration; for it was a Token of the Communication of the Gifts of the Holy Ghost unto them; though respect were had therein to Jesus Christ who was to be anointed with all his fulness, of whom they were Types unto that People. Now these Gifts for Government are Natural and Moral Abilities of the Minds of Men, such as are Prudence, Righteousness, Courage, Zeal, Clemency and the like. And when the Holy Ghost fell upon any Persons to enable them for Political Rule and the Administration of Civil Power, he did not Communicate Gifts and Abilities unto them quite of another kind, but only gave them an extraordinary improvement of their own ordinary Abilities. And indeed so great is the Burden wherewith a just and useful Government is attended, so great and many are the Temptations which Power and a Confluence of Earthly Things will invite and draw towards them, that without some especial Assistance of the Holy Spirit of God, Men cannot chuse but either sink under the weight of it, or wretchedly miscarry in its Exercise and Management. This made Solomon when God in the beginning of his Reign, gave him his option of all earthly desirable things, to prefer Wisdom and Knowledg for Rule before them all, 2 Chron. 1. 10, 11, 12. And this he received from him who is the Spirit of Wisdom and Understanding, Isa. 11. 3. And if the Rulers of the Earth would follow this Example, and be earnest with God for such supplies of his Spirit as might enable them unto an Holy Righteous discharge of their Office, it would in many places be better with them and the World, than it is or can be where is the state of things described, Hos. 7. 3, 4, 5. Now God of old did carry this Dispensation out of the Pale of the Church for the effecting of some especial Ends of his own; and I no way question but that he continueth still so to do. Thus he anointed Cyrus, and calls him his Anointed accordingly, p. 118Isa. 45. 1. For Cyrus had a double Work to do for God in both parts whereof he stood in need of his especial Assistance. He was to execute his Judgements and Vengeance on Babylon, as also to deliver his People that they might re-edifie the Temple. For both these he stood in need and did receive especial Aid from the Spirit of God, though he was in himself but a ravenous Bird of prey, Isa. 46. 11. For the Gifts of this Holy One in this kind wrought no real Holiness in them on whom they were bestowed; they were only given them for the good and benefit of others, with their own success in what they attempted unto that purpose. Yea, and many on whom they are bestowed never consider the Author of them, but sacrifice to their own Nets and Drags, and look on themselves as the Springs of their own Wisdom and Ability. But it is no wonder that all regard unto the Gifts of the Holy Ghost in the Government of the World is despised, when his whole Work in and towards the Church it self is openly derided.

Sect. 23 Secondly; We may add hereunto those especial Endowments with some Moral Vertues which he granted unto sundry Persons for the accomplishment of some especial Design. So He came upon Gideon and upon Jeptha to anoint them unto the Work of delivering the People from their Adversaries in Battel, Judg. 6. 34. Chap. 11. 29. It is said before of them both, That they were Men of Valour, Chap. 6. 12. Chap. 11. 1. This coming therefore of the Spirit of God upon them and cloathing of them, was his especial Excitation of their Courage, and his fortifying of their Minds against those Dangers they were to conflict withal. And this he did by such an efficacious impression of his Power upon them, as that both themselves received thereby a Confirmation of their Call, and others might discern the presence of God with them. Hence it is said that the Spirit of the Lord cloathed them, they being warmed in themselves, and known to others by his Gifts and Actings of them.

Sect. 24 Thirdly; There are sundry Instances of his adding unto the Gifts of the Mind, whereby he qualified Persons for their Duties, even bodily strength When that also was needful for the Work whereunto he called them; Such was his Gift unto Sampson. His bodily strength was supernatural, a meer effect of the Power of the Spirit of God, and therefore when he put it forth in his Calling, it is said that the Spirit of the Lord came mightily upon him, Judg. 14. 6. Chap. 15. 14. or wrought powerfully in him. And he gave him this strength in the way of an Ordinance, appointing the growing of his Hair to be the Sign and Pledg of it; the Care whereof being violated by him, he lost for a season the Gift it self.

Sect. 25 Fourthly; He also communicated Gifts intellectual to be exercised in and about things Natural and Artificial. So he endowed Bezaliel and Aholiab with Wisdom and Skill in all manner of curious Workmanship about all sorts of things for the building and beautifying of the Tabernacle, Exod. 31. 2, 3. Whether Bezaliel were a Man that had before given himself unto the Acquisition of those Arts and Sciences is altogether p. 119uncertain. But certain it is that his present Endowments were extraordinary. The Spirit of God heightned improved and strengthned the Natural Faculties of his Mind, to a Perception and Understanding of all the curious Works mentioned in that place, and unto a skill how to contrive and dispose of them into their Order deigned by God himself. And therefore although the skill and wisdom mentioned differed not in the kind of it from that which others attained by industry; yet he received it by an immediate Afflatus or Inspiration of the Holy Ghost, as to that degree at least, which he was made Partaker of.

Sect. 27 Lastly; The Assistance given unto Holy Men for the Publishing and Preaching of the Word of God to others, as to Noah who was a Preacher of Righteousness, 2 Pet. 2. 5. for the Conviction of the Word and Conversion of the Elect, wherein the Spirit of God strove with Men, Gen. 6. 3. and preached unto them that were Disobedient, 1 Pet. 3. 19, 20. might here also be considered, but that the Explanation of his whole Work in the Particular will occur unto us in a more proper place.

Sect. 28 And thus I have briefly passed through the Dispensation of the Spirit of God under the Old Testament. Nor have I aimed therein to gather up his whole Work and all his Actings; for then every thing that is praise-worthy in the Church must have been enquired into; For all without him is Death and Darkness and Sin. All Life Light and Power are from him alone. And the instances of things expresly assigned unto him which we have insisted on, are sufficient to manifest that the whole Being and Welfare of the Church depended solely on his Will and his Operation. And this will yet be more evident when we have also considered those other Effects and Operations of his, which being common to both States of the Church under the Old Testament and the New, are purposely here omitted, because the Nature of them is more fully cleared in the Gospel wherein also their Exemplifications are more illustrious. From him therefore was the Word of Promise and the Gift of Prophesie whereon the Church was founded and whereby it was built. From him was the Revelation and Institution of all the Ordinances of Religious Whorship; from him was that Communication of Gifts and Gracious Abilities which any Persons received for the Edification, Rule, Protection, and Deliverance of the Church. All these things were wrought by that one and self-same Spirit, which divideth to every Man severally as he will. And if this were the state of things under the Old Testament, a Judgment may thence be made how it is under the New. The principal Advantage of the present State above that which is past next unto the coming of Christ in the Flesh, consists in the pouring out of the Holy upon the Disciples of Christ in a larger manner than formerly. And yet I know not how it is come to pass that some Men think that neither He nor his Work are of any great use unto us. And whereas we find every thing that is good even under the Old Testament assigned unto him as the sole immediate Author of it, it is hard to perswade with many that he continues now to do almost any good at all. And what he is allowed to have any hand in, it is sure p. 120to be so stated, as that the principal praise of it may redound unto our selves; So diverse, yea so adverse are the thoughts of God and Men in these things, where our Thoughts are not captivated unto the Obedience of Faith. But we must shut up this Discourse. It is a common saying among the Jewish Masters, That the Gift of the Holy Ghost ceased under the second Temple or after the finishing of it. Their meaning must be, that it did so as to the Gifts of Ministerial Prophesie, of Miracles, and of Writing the Mind of God by Inspiration for the Use of the Church; Otherwise there is no Truth in their Observation. For there were afterwards especial Revelations of the Holy Ghost granted unto many as unto Simeon and Anna, Luke 1. And others constantly received of his Gifts and Graces to enable them unto Obedience, and fit them for their Employments. For without a continuance of these supplies the Church it self must absolutely cease.