tise on this subject, which bears the name of SERMON Achmet, an Arabian writer; and another by Artemidorus, an Ephesian, who lived about the end of the first century. In the former of these collections (for both works are compiled out of preceding and very ancient writers) the manner of interpreting dreams, according to the use of the Oriental nations, is delivered; as the rules, which the Græcian diviners followed, are deduced in the other. For, light and frivolous as this art was, it is not to be supposed that it was taken up at hazard, or could be conducted without rule; an arbitrary or capricious interpretation of dreams, considered as a mode of divination, being too gross an insult on the common sense of mankind d. But the rules, by which both the Greek and Oriental diviners justified their interpretations, appear to have been formed on symbolic principles, that is, on the very same ideas of analogy, by which the Egyptian hieroglyphics (now grown venerable, and even sacred) were explained. So that the prophetic style, which is all over painted with

SERMON hieroglyphic imagery, receives an evident illus

tration from these two works.

will re

I have said, that this superstition was more immediately to our purpose, than any other. For some of the more important prophecies are delivered in the way of dreams; and therefore, without doubt, the rules for interpreting the symbols presented to the mind of the prophet in these inspired dreams, were the very same with those, that were laid down in the Gentile Oneirocritics. The conclusion, I know, may appear bold and hazardous. But

you flect that there is really nothing more strange in applying this mode of interpretation to dreams, than to any other species of prophecy; to visions, for instance, or parables, or even, in general, to any part of the prophetic style. The compliance, on the part of the inspirer, is the same on every supposition; and only shews that, when the Deity thinks fit to reveal himself to men, he does it in a way that is suitable to their ideas and apprehensions. Nor is any sanction, in the mean time, given, by this accommodation of himself, to the pagan practice of divining by dreams. For, though the same symbols be interpreted in the same manner, yet the prophecy doth not depend on the interpretation, but the inspiration of the dream. A casual

IX.

dream, thus interpreted, is only a dream still; SERMON the received sense of the symbols, represented in it, no way inferring the completion of it. But when the Almighty sends the dream, the symbols are of another consideration, and not only signify, but predict, an event.

Now, if men will mistake a barely significant emblem, for a prophetic inspiration, the fault is in themselves, and not in the use of the common emblems; which may be the vehicle of a true prophecy, though craft or superstition take occasion from them to divine lies e. It follows, that the rules, which the ancient diviners observed in explaining symbolic dreams, may be safely and justly applied to the interpretation of symbolic prophecies, and especially to such of them as were delivered in the form of dreams.

4. It is lastly to be observed, that not only the Arabic and other Oriental writers, but even the Greek and Latin poets, may contribute very much to the exposition of the ancient prophets. For these poets abound in strong metaphors and glowing images, which were either copied from the symbolic language of the East, or in,

• Ezekiel xiii. 9.

IX,

SERMON vented on the same principles of analogy as

prevailed in the Egyptian hieroglyphics. So that many expressions, which seem dark and strange in the writings of the Jewish prophets, may be clearly illustrated and familiarized to us, even from classic usage and example.

,

And now from these several sources; that is, from the scriptures themselves -- from the still subsisting monuments of Egyptian hieroglyphics -- from the Gentile ceremonies and superstitions --- and from the greater works of genius and fancy, transmitted to us both

from the Eastern and Western poets-such a vocabulary of the prophetic terms and symbols may be, nay hath beenf, drawn up, as serves to determine the sense of them in the same manner, as any common art or language is explained by its own proper key, or dictionary; and there is, in truth, no more difficulty in fixing the import of the prophetic style, than of any other language or technical phraseology whatsoever.

III. But, if the case be so clear, you may now be tempted to ask, “What then becomes

SERMON

IX.

of the obscurity, in which the prophecies are said to be involved ; and in particular, how comes it to pass, that they may not be as well explained, before the completion, as after its; which yet is constantly denied by writers on this subject, and, even, by your own principles, cannot be supposed ?"

To this objection, I shall not reply by saying, That the style of the prophets, though intelligible, yet requires much practice in the interpreter to unfold its meaning; for that is the case of many other arts and sciences, which yet are generally understood: nor, that the symbolic terms are frequently capable of several senses, which must needs perplex the interpretation; for there is no common language, in which the plainest words do not frequently admit the same difference of construction, which yet creates no great difficulty to those who attend closely to the scope of a writer: I shall not therefore, I say, amuse you with these evasive answers, but reply, directly to the purpose

of

your inquiry, by observing,

« That there are several methods, or, if you will, artifices, by which the inspired writers,