For neither Moses, nor Abraham
pretended to Prophecy by possession of a Spirit; but from the voyce of
God; or by a Vision or Dream: Nor is there any thing in his Law,
Morall, or Ceremoniall, by which they were taught, there was any such
Enthusiasme; or any Possession. When God is sayd, (Numb. 11. 25.) to
take from the Spirit that was in Moses, and give it to the 70. Elders,
the Spirit of God (taking it for the substance of God) is not divided.
The Scriptures by the Spirit of God in man, mean a mans spirit, enclined
to Godlinesse. And where it is said (Exod. 28. 3.) "Whom I have filled
with the Spirit of wisdome to make garments for Aaron," is not meant a
spirit put into them, that can make garments; but the wisdome of their
own spirits in that kind of work. In the like sense, the spirit of
man, when it produceth unclean actions, is ordinarily called an unclean
spirit; and so other spirits, though not alwayes, yet as often as the
vertue or vice so stiled, is extraordinary, and Eminent. Neither did the
other Prophets of the old Testament pretend Enthusiasme; or, that God
spake in them; but to them by Voyce, Vision, or Dream; and the Burthen
Of The Lord was not Possession, but Command. How then could the Jewes
fall into this opinion of possession? I can imagine no reason, but that
which is common to all men; namely, the want of curiosity to search
naturall causes; and their placing Felicity, in the acquisition of the
grosse pleasures of the Senses, and the things that most immediately
conduce thereto. For they that see any strange, and unusuall ability, or
defect in a mans mind; unlesse they see withall, from what cause it may
probably proceed, can hardly think it naturall; and if not naturall,
they must needs thinke it supernaturall; and then what can it be, but
that either God, or the Divell is in him? And hence it came to passe,
when our Saviour (Mark 3.21.) was compassed about with the multitude,
those of the house doubted he was mad, and went out to hold him: but
the Scribes said he had Belzebub, and that was it, by which he cast out
divels; as if the greater mad-man had awed the lesser. And that (John
10. 20.) some said, "He hath a Divell, and is mad;" whereas others
holding him for a Prophet, sayd, "These are not the words of one that
hath a Divell." So in the old Testament he that came to anoynt Jehu, (2
Kings 9.11.) was a Prophet; but some of the company asked Jehu, "What
came that mad-man for?" So that in summe, it