giver as referring to representations in dreams, or visions; though the Scriptures in no place will authorize such restrictions, and in many instances afford us proof to the contrary †.

There are some accounts also of dreams represented to have contributed to establish the fame of the Hebrew dispensations, which are not recorded by sacred writers, and which may be received, or rejected, without affecting the theory which we support. Such, for instance, is the dream related by Josephus to have occurred to Alexander at Dio, in Macedonia, in which a figure habited like the high priest of the Jews, encouraged him to proceed in his Persian expedition with assurance of success; in consequence of which, on meeting the high priest Jaddua on his approach with hostile intentions to Jerusalem, he adored the name of Jehovah inscribed on the sacred mitre,

Numbers xii. 6. 2 Sam. vii, 4-17. Maimon. More Nevoch. P. 2. C. 41.

declaring the dream which he had beheld, and not only pardoned the Jews for having withholden the assistance which he had requested at the siege of Tyre, but granted great privileges to them*.

This might have been a fiction of Hebrew vanity, or an artful stratagem of Alexander, who must have heard of the wonderful marks of divine interference manifested towards the Jews, and have been anxious to animate his soldiers with a religious confidence.

The remembrance of the inspired dreams which had conveyed divine instruction to their forefathers, led the Jews to entertain a superstitious reverence for dreams long after miraculous modes of revelation had ceased among them. Whoever had a dream which seemed to portend calamities, and afflicted his mind, imposed a fast on himself on the following

Joseph, Antiq. L. xi. C. 8.

day, even though it were the Sabbath, on which day fasting was not permitted for any other cause. In the evening, before the taking of any food, after the period of fasting was. expired, it was customary among them, for the person to whom the dream was imparted, to assemble three friends, to whom he said, "I have had a good dream," repeating this seven times, they as often answering, " Thou hast had a good dream, it is well, be it good. Let it become good, may the merciful God make it good, that it may be good and become good;" adding afterwards, for an auspicious omen, from the twelfth verse of the thirtieth Psalm, "To the end that my glory may sing praise to thee, and not be silent. O Lord, my God, I will give thanks unto thee for ever:" and from the thirtieth verse of the thirty-first chapter of Jeremiah," Then shall the virgin rejoice in the dance, both young men and old together, for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow;" and concluding with the seventh verse of the Book of Eccle

.

siastes, "Go thy way, eat thy bread with joy, and drink thy wine with a merry heart, for

God now accepteth thy works." This they call the benefaction of a dream.

If they had a dream of ambiguous character, so that they could not determine whether it were good or bad, they had a peculiar form of prayer in which they prayed God to turn it to their good; these forms are in their Books of Prayer*.

* Buxtorf. Synagoga Judaica. C. 13.

CHAPTER IX.

ON INSPIRED DREAMS WHICH CONTRIBUTED то THE CONFIRMATION AND ADVANCE

MENT OF THE GOSPEL.

It cannot be that when such providence appears in lesser concerns, it should be found wanting in those of chief consideration, but the prophecies and cures of diseases. which have been manifested in the world proceed from the good providence of God.-Sallust. Philosoph. de Diis et Mundo, aduvatov de, &c. p. 70.

As it appears to have been designed that the second dispensation should not be defective as to any proofs which might demonstrate its divine authority, inspired dreams, such as those which had been imparted in preceding communications of God's will, were furnished in testimony of the Gospel, and are described as the effect of the operation of the Spirit. The