CHAPTER XXXVI.

CHAPTER XXXVI. OF THE WORD OF GOD, AND OF PROPHETS Word What When there is mention of the Word of God, or of Man, it doth not signifie a part of Speech, such as Grammarians call a Nown, or a Verb, or any simple voice, without a contexture with other words to make it significative; but a perfect Speech or Discourse, whereby the speaker Affirmeth, Denieth, Commandeth, Promiseth, Threateneth, Wisheth, or Interrogateth. In which sense it is not Vocabulum, that signifies a Word; but Sermo, (in Greek Logos) that is some Speech, Discourse, or Saying. The Words Spoken By God And Concerning God, Both Are Called Gods Word In Scripture Again, if we say the Word of God, or of Man, it may bee understood sometimes of the Speaker, (as the words that God hath spoken, or that a Man hath spoken): In which sense, when we say, the Gospel of St. Matthew, we understand St. Matthew to be the Writer of it: and sometimes of the Subject: In which sense, when we read in the Bible, "The words of the days of the Kings of Israel, or Judah," ’tis meant, that the acts that were done in those days, were the Subject of those Words; And in the Greek, which (in the Scripture) retaineth many Hebraismes, by the Word of God is oftentimes meant, not that which is spoken by God, but concerning God, and his government; that is to say, the Doctrine of Religion: Insomuch, as it is all one, to say Logos Theou, and Theologia; which is, that Doctrine which wee usually call Divinity, as is manifest by the places following (Acts 13.46.) "Then Paul and Barnabas waxed bold, and said, It was necessary that the Word of God should first have been spoken to you, but seeing you put it from you, and judge your selves unworthy of everlasting life, loe, we turn to the Gentiles." That which is here called the Word of god, was the Doctrine of Christian Religion; as it appears evidently by that which goes before. And (Acts 5.20.) where it is said to the Apostles by an Angel, "Go stand and speak in the Temple, all the Words of this life;" by the Words of this life, is meant, the Doctrine of the Gospel; as is evident by what they did in the Temple, and is expressed in the last verse of the same Chap. "Daily in the Temple, and in every house they ceased not to teach and preach Christ Jesus:" In which place it is manifest, that Jesus Christ was the subject of this Word of Life; or (which is all one) the subject of the Words of this Life Eternall, that our saviour offered them. So (Acts 15.7.) the Word of God, is called the Word of the Gospel, because it containeth the Doctrine of the Kingdome of Christ; and the same Word (Rom. 10.8,9.) is called the Word of Faith; that is, as is there expressed, the Doctrine of Christ come, and raised from the dead. Also (Mat. 13. 19.) "When any one heareth the Word of the Kingdome;" that is, the Doctrine of the Kingdome taught by Christ. Again, the same Word, is said (Acts 12. 24.) "to grow and to be multiplied;" which to understand of the Evangelicall Doctrine is easie, but of the Voice, or Speech of God, hard and strange. In the same sense the Doctrine of Devils, signifieth not the Words of any Devill, but the Doctrine of Heathen men concerning Daemons, and those Phantasms which they worshipped as Gods. (1 Tim. 4.1.) Considering these two significations of the WORD OF GOD, as it is taken in Scripture, it is manifest in this later sense (where it is taken for the Doctrine of the Christian Religion,) that the whole scripture is the Word of God: but in the former sense not so. For example, though these words, "I am the Lord thy God, &c." to the end of the Ten Commandements, were spoken by God to Moses; yet the Preface, "God spake these words and said," is to be understood for the Words of him that wrote the holy History. The Word of God, as it is taken for that which he hath spoken, is understood sometimes Properly, sometimes Metaphorically. Properly, as the words, he hath spoken to his Prophets; Metaphorically, for his Wisdome, Power, and eternall Decree, in making the world; in which sense, those Fiats, "Let there be light," "Let there be a firmament," "Let us make man," &c. (Gen. 1.) are the Word of God. And in the same sense it is said (John 1.3.) "All things were made by it, and without it was nothing made that was made; And (Heb. 1.3.) "He upholdeth all things by the word of his Power;" that is, by the Power of his Word; that is, by his Power; and (Heb. 11.3.) "The worlds were framed by the Word of God;" and many other places to the same sense: As also amongst the Latines, the name of Fate, which signifieth properly The Word Spoken, is taken in the same sense. Secondly, For The Effect Of His Word Secondly, for the effect of his Word; that is to say, for the thing it self, which by his Word is Affirmed, Commanded, Threatned, or Promised; as (Psalm 105.19.) where Joseph is said to have been kept in prison, "till his Word was come;" that is, till that was come to passe which he had (Gen. 40.13.) foretold to Pharaohs Butler, concerning his being restored to his office: for there by His Word Was Come, is meant, the thing it self was come to passe. So also (1 King. 18.36.) Elijah saith to God, "I have done all these thy Words," in stead of "I have done all these things at thy Word," or commandement: and (Jer. 17.15.) "Where is the Word of the Lord," is put for, "Where is the Evill he threatened:" And (Ezek. 12.28.) "There shall none of my Words be prolonged any more:" by "Words" are understood those Things, which God promised to his people. And in the New Testament (Mat. 24.35.) "heaven and earth shal pass away, but my Words shall not pass away;" that is, there is nothing that I have promised or foretold, that shall not come to passe. And in this sense it is, that St. John the Evangelist, and, I think, St. John onely calleth our Saviour himself as in the flesh "the Word of God (as Joh. 1.14.) the Word was made Flesh;" that is to say, the Word, or Promise that Christ should come into the world, "who in the beginning was with God;" that is to say, it was in the purpose of God the Father, to send God the Son into the world, to enlighten men in the way of Eternall life, but it was not till then put in execution, and actually incarnate; So that our Saviour is there called "the Word," not because he was the promise, but the thing promised. They that taking occasion from this place, doe commonly call him the Verbe of God, do but render the text more obscure. They might as well term him the Nown of God: for as by Nown, so also by Verbe, men understand nothing but a part of speech, a voice, a sound, that neither affirms, nor denies, nor commands, nor promiseth, nor is any substance corporeall, or spirituall; and therefore it cannot be said to bee either God, or Man; whereas our Saviour is both. And this Word which St. John in his Gospel saith was with God, is (in his 1 Epistle, verse 1.) called "the Word of Life;" and (verse 2.) "The eternall life, which was with the Father:" so that he can be in no other sense called the Word, then in that, wherein he is called Eternall life; that is, "he that hath procured us Eternall life," by his comming in the flesh. So also (Apocalypse 19.13.) the Apostle speaking of Christ, clothed in a garment dipt in bloud, saith; his name is "the Word of God;" which is to be understood, as if he had said his name had been, "He that was come according to the purpose of God from the beginning, and according to his Word and promises delivered by the Prophets." So that there is nothing here of the Incarnation of a Word, but of the Incarnation of God the Son, therefore called the Word, because his Incarnation was the Performance of the Promise; In like manner as the Holy Ghost is called The Promise. (Acts 1.4. Luke 24.49.) Thirdly, For The Words Of Reason And Equity There are also places of the Scripture, where, by the Word of God, is signified such Words as are consonant to reason, and equity, though spoken sometimes neither by prophet, nor by a holy man. For Pharaoh Necho was an Idolator; yet his Words to the good King Josiah, in which he advised him by Messengers, not to oppose him in his march against Carchemish, are said to have proceeded from the mouth of God; and that Josiah not hearkning to them, was slain in the battle; as is to be read 2 Chron. 35. vers. 21,22,23. It is true, that as the same History is related in the first book of Esdras, not Pharaoh, but Jeremiah spake these words to Josiah, from the mouth of the Lord. But wee are to give credit to the Canonicall Scripture, whatsoever be written in the Apocrypha. The Word of God, is then also to be taken for the Dictates of reason, and equity, when the same is said in the Scriptures to bee written in mans heart; as Psalm 36.31. Jerem. 31.33. Deut.30.11, 14. and many other like places. Divers Acceptions Of The Word Prophet The name of PROPHET, signifieth in Scripture sometimes Prolocutor; that is, he that speaketh from God to Man, or from man to God: And sometimes Praedictor, or a foreteller of things to come; And sometimes one that speaketh incoherently, as men that are distracted. It is most frequently used in the sense of speaking from God to the People. So Moses, Samuel, Elijah, Isaiah, Jeremiah, and others were Prophets. And in this sense the High Priest was a Prophet, for he only went into the Sanctum Sanctorum, to enquire of God; and was to declare his answer to the people. And therefore when Caiphas said, it was expedient that one man should die for the people, St. John saith (chap. 11.51.) that "He spake not this of himselfe, but being High Priest that year, he prophesied that one man should dye for the nation." Also they that in Christian Congregations taught the people, (1 Cor. 14.3.) are said to Prophecy. In the like sense it is, that God saith to Moses (Exod. 4.16.) concerning Aaron, "He shall be thy Spokes-man to the People; and he shall be to thee a mouth, and thou shalt be to him in stead of God;" that which here is Spokesman, is (chap.7.1.) interpreted Prophet; "See (saith God) I have made thee a God to Pharaoh, and Aaron thy Brother shall be thy Prophet." In the sense of speaking from man to God, Abraham is called a Prophet (Genes. 20.7.) where God in a Dream speaketh to Abimelech in this manner, "Now therefore restore the man his wife, for he is a Prophet, and shall pray for thee;" whereby may be also gathered, that the name of Prophet may be given, not unproperly to them that in Christian Churches, have a Calling to say publique prayers for the Congregation. In the same sense, the Prophets that came down from the High place (or Hill of God) with a Psaltery, and a Tabret, and a Pipe, and a Harp (1 Sam. 10.5,6.) and (vers. 10.) Saul amongst them, are said to Prophecy, in that they praised God, in that manner publiquely. In the like sense, is Miriam (Exod. 15.20.) called a Prophetesse. So is it also to be taken (1 Cor. 11.4,5.) where St. Paul saith, "Every man that prayeth or prophecyeth with his head covered, &c. and every woman that prayeth or prophecyeth with her head uncovered: For Prophecy in that place, signifieth no more, but praising God in Psalmes, and Holy Songs; which women might doe in the Church, though it were not lawfull for them to speak to the Congregation. And in this signification it is, that the Poets of the Heathen, that composed Hymnes and other sorts of Poems in the honor of their Gods, were called Vates (Prophets) as is well enough known by all that are versed in the Books of the Gentiles, and as is evident (Tit. 1.12.) where St. Paul saith of the Cretians, that a Prophet of their owne said, they were Liars; not that St. Paul held their Poets for Prophets, but acknowledgeth that the word Prophet was commonly used to signifie them that celebrated the honour of God in Verse Praediction Of Future Contingents, Not Alwaies Prophecy When by Prophecy is meant Praediction, or foretelling of future Contingents; not only they were Prophets, who were Gods Spokesmen, and foretold those things to others, which God had foretold to them; but also all those Imposters, that pretend by the helpe of familiar spirits, or by superstitious divination of events past, from false causes, to foretell the like events in time to come: of which (as I have declared already in the 12. chapter of this Discourse) there be many kinds, who gain in the opinion of the common sort of men, a greater reputation of Prophecy, by one casuall event that may bee but wrested to their purpose, than can be lost again by never so many failings. Prophecy is not an art, nor (when it is taken for Praediction) a constant Vocation; but an extraordinary, and temporary Employment from God, most often of Good men, but sometimes also of the Wicked. The woman of Endor, who is said to have had a familiar spirit, and thereby to have raised a Phantasme of Samuel, and foretold Saul his death, was not therefore a Prophetesse; for neither had she any science, whereby she could raise such a Phantasme; nor does it appear that God commanded the raising of it; but onely guided that Imposture to be a means of Sauls terror and discouragement; and by consequent, of the discomfiture, by which he fell. And for Incoherent Speech, it was amongst the Gentiles taken for one sort of Prophecy, because the Prophets of their Oracles, intoxicated with a spirit, or vapour from the cave of the Pythian Oracle at Delphi, were for the time really mad, and spake like mad-men; of whose loose words a sense might be made to fit any event, in such sort, as all bodies are said to be made of Materia prima. In the Scripture I find it also so taken (1 Sam. 18. 10.) in these words, "And the Evill spirit came upon Saul, and he Prophecyed in the midst of the house." The Manner How God Hath Spoken To The Prophets And although there be so many significations in Scripture of the word Prophet; yet is that the most frequent, in which it is taken for him, to whom God speaketh immediately, that which the Prophet is to say from him, to some other man, or to the people. And hereupon a question may be asked, in what manner God speaketh to such a Prophet. Can it (may some say) be properly said, that God hath voice and language, when it cannot be properly said, he hath a tongue, or other organs, as a man? The Prophet David argueth thus, "Shall he that made the eye, not see? or he that made the ear, not hear?" But this may be spoken, not (as usually) to signifie Gods nature, but to signifie our intention to honor him. For to See, and Hear, are Honorable Attributes, and may be given to God, to declare (as far as our capacity can conceive) his Almighty power. But if it were to be taken in the strict, and proper sense, one might argue from his making of all parts of mans body, that he had also the same use of them which we have; which would be many of them so uncomely, as it would be the greatest contumely in the world to ascribe them to him. Therefore we are to interpret Gods speaking to men immediately, for that way (whatsoever it be), by which God makes them understand his will: And the wayes whereby he doth this, are many; and to be sought onely in the Holy Scripture: where though many times it be said, that God spake to this, and that person, without declaring in what manner; yet there be again many places, that deliver also the signes by which they were to acknowledge his presence, and commandement; and by these may be understood, how he spake to many of the rest. To The Extraordinary Prophets Of The Old Testament He Spake By Dreams, Or Visions In what manner God spake to Adam, and Eve, and Cain, and Noah, is not expressed; nor how he spake to Abraham, till such time as he came out of his own countrey to Sichem in the land of Canaan; and then (Gen. 12.7.) God is said to have Appeared to him. So there is one way, whereby God made his presence manifest; that is, by an Apparition, or Vision. And again, (Gen. 15.1.) 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. Again, the Lord appeared to Abraham (Gen.