had he liv'd to give the laft and finishing Stroaks to his Difcourfes.

This we mention only, to fecure the Founda- Vifion more tion of our Opinion, that Vision is more efpeci-especially ally a Supernatural Application or Impreffion Imagina affects the made upon the Fancy or Imagination, which tion. feveral things feem to me to give good countenance to. First, the Word it felf, Vifion, or to fee Vifions, hath plainly a Relation to fome Objects, or Scenes prefented to, or excited in the Fancy. For the Denomination of this fort of Revelation is taken from Sight; and as outward Objects prefented to our Sight, raife Images within us, fo it. feems agreeable to Reafon to imagine, that Vifion affects the Region of the Imagination, raifes Objects inwardly, as outward Objects do by the outward Senfes, the Sight and Hearing; very probably affects thofe inward Parts of the Brain more lively, than outward Objects do by the Senfes. But more efpecially, if we diligently remark, we shall obferve in the Prophets, clear Inftances, that Vifion more especially affected the Imagination. The Expreffions of the Pro phets under this fort of Revelation, ufually import fomething they fee, and hear, and that as ftrongly, as if outwardly, the things were dif play'd to the Senfes. For this I might refer you to diverfe Inftances, but only read the Prophet Joel (a) In what Pomp of Words and Loftinefs of Stile doth he deliver his Prophecy A Day of Darkness and of Gloominess; a Day of Clouds and thick Darkness, as the Morning fpread upon the Mountains, a great People and a strong. And again, The appearance of them, is like the appearance of Horfes, and as of Horfemen, fo fhall they run, like the noife of Chariots on the

tops of Mountains, fhall they leap, like the noife of a flame of Fire, that devoureth the stubble, &c. was not the Fancy and Imagination of this Prophet exalted? In all Cafes, we fee, when the imagination is much affected or warm'd, Thoughts and Expreffions follow, full of Rapture and Elevation; and when GOD Almighty hath been pleas'd this way to inspire Men, no Poetick Rage and Fire hath equall'd it,in the Subli mity, true Greatnefs and Majefty of Defcriptions and Words. Thirdly, it is not otherwife eafie to give any probable Conjecture at the Reafon of the Behaviour of true Prophets on fome Occafions; as why they should require Mufick in order to prophefie, unless I fay, we fuppofe, their Infpirations were most especially directed to the Imagination, to heighten and clevate which Faculty, Mufick is very proper. We might more enlarge on this, but I doubt it would appear too trifling an Amusement.

Again. We fay Vifion was more especially directed to the Imagination, when the Senfes were awake, and confequently, the Perfon under a Capacity of exerting his Reason and Judgment. The firft diftinguishes it from the way of Revelation by Dreams, the latter from Madness or Diabolical Infpiration. For altho' in Vision, the imagination is exalted, yet furely not to that heighth, as utterly to fubvert and deftroy the Rational Powers. This would reprefent it like Madness, or the Heathen Inspiration, and befides, would much deftroy its own End; for according to our Principles, it is neceffary, the true Prophet fhould be throughly fatisfi'd of his own Infpiration, which how could he be, when Reafon is deftroy'd, when he knows nothing of what pass'd within him?

Infpiration, I take, ftrictly to be a Superna-of Infpitural Application, or Manifeftation of Truth to ation. the Understanding or Reafon of Man, and is therefore more filent and gentle, unaccompanied with any great Motions of the Fancy or Extafies of the Mind, which feems most common to the Apoftles, and we fee is void of all Violence and Tranfport. Thus much as to the Diftinction between thefe ways of Revelation. To return to our purpose.

We have all along allow'd, where the Spirit wat will of GOD acts in this extraordinary manner, Proof to be a found upon whatsoever Faculty of the Mind, whether Man that the Imagination or Underftanding, it is felt in be is fuper proportion to its acting; and the truly Infpir'd naturally Man feels it, extreamly different from the Na-fted an in vifion tural Operations of his own Faculties, and in or InspireVirtue of it, may be carry'd on with a ftrong tion Prefumption and Belief, that fomething Supernatural acted him; yet for a full Confirmation of it, this, as in the former way of Dreams, may depend upon fome Event, upon fome outward Teftimony, that is more evidently Miraculous. And for this, may be again alledg'd the prefent Example of Mofes, who was not to depend entirely on Miracles wrought before him; and much lefs Ground, I think, is there to depend entirely upon the Inward Workings of the Mind: For befides what hath been already faid, it is to be remember'd, how little the Philofophy of the Mind is understood; and every fenfible Man fees in Fact, what ftrange and obftinate Conceits have feized Men, touching their Infpiration; what ftrange Motions, melancholly and diftemper'd Imaginations have produced," and what Fallacies impofed upon the Judgment And be fure the Almighty knows the Dilorders the Minds of Men are fubject to, in this Mortal

Stare,

State, better than our felves; and confequently, when He truly Infpires a Man, He doubtless gives it very evident Marks of Diftinction, from all other Refemblances of it, from all odd and preternatural Feats of the Fancy. So that whatfoever ftrange Motions feize a Wife Man, whatfoever Impreffions, or LIGHTS, he feels with in himself, if he be a Man of Judgment and Experience, he could not but reflect, what Delufions Men have this way been fubject to, what Errors it hath introduced, not to a little Disturbance both of Church and State, which have arofe from Men's Fondness of being Prophets, that hath made them draw too hafty Conclufions, as to their Inspiration, or their de pending wholly upon thefe Inward Workings and Lights, without any Outward Sign or Teftimony of Infpiration. That Arch-Heretick and Impoftor (a) Montanus, in his own Opinion, was fo very full of Light and Infpiration, that he concluded, or at leaft afferted, that Promife of our Saviour to his Difciples, of leading them into all Truth, to be principally intended, and fulfill'd in himself. Although many great Men were deluded, and believed this groundless and impious Pretence, in that Age; yet what Chri ftian now believes any fuch Thing of him? Of what Authority are thofe Propheteffes, of which so Great a Man as Tertullian had fo high a Veneration? Time hath confuted their Pre dictions, and delivered them down to Pofterity, among the Lift of deluded Perfons, or Impoftors. And what was it on which they built their Con ceit of Infpiration? According to the best Ac counts of them, on little more than thofe In

ward Workings, from their Exftacies, and the like. The innumerable Inftances of this kind, both Antient and Modern, muft furely teach a Wife Man Caution. And I believe, feldom hath it been, if ever, in this extraordinary Inspiration, that GOD hath left the whole Proof of it, as to the Infpired Perfon himself, to rest upon the In ward Workings or Impreffions he feels, becaufe this feems to me fingly, no certain Proof of it; unless a Man could demonftrate the utmoft Power and Reach of the Natural Faculties: Bur fo little of this is understood, that no Wife Man is fo hardy, as to pretend to demonftrate here, not even how the Mind exerts the moft Natural Thought or Act; and if this be a clear Cafe, it follows as clearly, to affirm with the utmost Certainty, a Man is Infpired from barely what he feels, is to affirm with the utmoft Certainty, that of which he has evidently no Certainty. And feeing GOD knows our Ignorance, both as to the Caufe and Manner of the Minds exerting the most natural Act and Operation, who can believe he would be pleafed to place the whole Stress of his Infpirations, upon the Impreffions a Man feels? For this, methinks would be to require the moft certain Belief, upon a Ground Uncertain, that will afford no Certainty. There is no queftion, but that GOD hath an abfolute Power over the Understanding, and Will, and all the Faculties of the Mind, and can force a Man's Affent without any of those Reasons and Motives that are proper and neceffary to beget Belief. But on what good Reafon doth any Man fuppofe this of GOD? Is it not as eafy to him, when he would make his Will known, and have it certainly to be believ'd to be his Will and Command, to afford fuch Proofs, as do imply and clear to the Prophet's

Under