<h2><SPAN name="link2HCH0034" id="link2HCH0034"></SPAN> CHAPTER XXXIV.<br/>OF THE SIGNIFICATION OF SPIRIT, ANGEL, AND INSPIRATION IN THE BOOKS OF HOLY SCRIPTURE </h2>
<h3><SPAN name="link2H_4_0482" id="link2H_4_0482"></SPAN> Body And Spirit How Taken In The Scripture </h3>
<p>Seeing the foundation of all true Ratiocination, is the constant
Signification of words; which in the Doctrine following, dependeth not (as
in naturall science) on the Will of the Writer, nor (as in common
conversation) on vulgar use, but on the sense they carry in the Scripture;
It is necessary, before I proceed any further, to determine, out of the
Bible, the meaning of such words, as by their ambiguity, may render what I
am to inferre upon them, obscure, or disputable. I will begin with the
words BODY, and SPIRIT, which in the language of the Schools are termed,
Substances, Corporeall, and Incorporeall.</p>
<p>The Word Body, in the most generall acceptation, signifieth that which
filleth, or occupyeth some certain room, or imagined place; and dependeth
not on the imagination, but is a reall part of that we call the Universe.
For the Universe, being the Aggregate of all Bodies, there is no reall
part thereof that is not also Body; nor any thing properly a Body, that is
not also part of (that Aggregate of all Bodies) the Universe. The same
also, because Bodies are subject to change, that is to say, to variety of
apparence to the sense of living creatures, is called Substance, that is
to say, Subject, to various accidents, as sometimes to be Moved, sometimes
to stand Still; and to seem to our senses sometimes Hot, sometimes Cold,
sometimes of one Colour, Smel, Tast, or Sound, somtimes of another. And
this diversity of Seeming, (produced by the diversity of the operation of
bodies, on the organs of our sense) we attribute to alterations of the
Bodies that operate, & call them Accidents of those Bodies. And
according to this acceptation of the word, Substance and Body, signifie
the same thing; and therefore Substance Incorporeall are words, which when
they are joined together, destroy one another, as if a man should say, an
Incorporeall Body.</p>
<p>But in the sense of common people, not all the Universe is called Body,
but only such parts thereof as they can discern by the sense of Feeling,
to resist their force, or by the sense of their Eyes, to hinder them from
a farther prospect. Therefore in the common language of men, Aire, and
Aeriall Substances, use not to be taken for Bodies, but (as often as men
are sensible of their effects) are called Wind, or Breath, or (because the
some are called in the Latine Spiritus) Spirits; as when they call that
aeriall substance, which in the body of any living creature, gives it life
and motion, Vitall and Animall Spirits. But for those Idols of the brain,
which represent Bodies to us, where they are not, as in a Looking-glasse,
in a Dream, or to a Distempered brain waking, they are (as the Apostle
saith generally of all Idols) nothing; Nothing at all, I say, there where
they seem to bee; and in the brain it self, nothing but tumult, proceeding
either from the action of the objects, or from the disorderly agitation of
the Organs of our Sense. And men, that are otherwise imployed, then to
search into their causes, know not of themselves, what to call them; and
may therefore easily be perswaded, by those whose knowledge they much
reverence, some to call them Bodies, and think them made of aire compacted
by a power supernaturall, because the sight judges them corporeall; and
some to call them Spirits, because the sense of Touch discerneth nothing
in the place where they appear, to resist their fingers: So that the
proper signification of Spirit in common speech, is either a subtile,
fluid, and invisible Body, or a Ghost, or other Idol or Phantasme of the
Imagination. But for metaphoricall significations, there be many: for
sometimes it is taken for Disposition or Inclination of the mind; as when
for the disposition to controwl the sayings of other men, we say, A Spirit
Contradiction; For A Disposition to Uncleannesse, An Unclean Spirit; for
Perversenesse, A Froward Spirit; for Sullennesse, A Dumb Spirit, and for
Inclination To Godlinesse, And Gods Service, the Spirit of God: sometimes
for any eminent ability, or extraordinary passion, or disease of the mind,
as when Great Wisdome is called the Spirit Of Wisdome; and Mad Men are
said to be Possessed With A Spirit.</p>
<p>Other signification of Spirit I find no where any; and where none of these
can satisfie the sense of that word in Scripture, the place falleth not
under humane Understanding; and our Faith therein consisteth not in our
Opinion, but in our Submission; as in all places where God is said to be a
Spirit; or where by the Spirit of God, is meant God himselfe. For the
nature of God is incomprehensible; that is to say, we understand nothing
of What He Is, but only That He Is; and therefore the Attributes we give
him, are not to tell one another, What He Is, Nor to signifie our opinion
of his Nature, but our desire to honor him with such names as we conceive
most honorable amongst our selves.</p>
<h3><SPAN name="link2H_4_0483" id="link2H_4_0483"></SPAN> Spirit Of God Taken In The Scripture Sometimes For A Wind, Or Breath </h3>
<p>Gen. 1. 2. “The Spirit of God moved upon the face of the Waters.” Here if
by the Spirit of God be meant God himself, then is Motion attributed to
God, and consequently Place, which are intelligible only of Bodies, and
not of substances incorporeall; and so the place is above our
understanding, that can conceive nothing moved that changes not place, or
that has not dimension; and whatsoever has dimension, is Body. But the
meaning of those words is best understood by the like place, Gen. 8. 1.
Where when the earth was covered with Waters, as in the beginning, God
intending to abate them, and again to discover the dry land, useth like
words, “I will bring my Spirit upon the Earth, and the waters shall be
diminished:” in which place by Spirit is understood a Wind, (that is an
Aire or Spirit Moved,) which might be called (as in the former place) the
Spirit of God, because it was Gods Work.</p>
<h3><SPAN name="link2H_4_0484" id="link2H_4_0484"></SPAN> Secondly, For Extraordinary Gifts Of The Understanding </h3>
<p>Gen. 41. 38. Pharaoh calleth the Wisdome of Joseph, the Spirit of God. For
Joseph having advised him to look out a wise and discreet man, and to set
him over the land of Egypt, he saith thus, “Can we find such a man as this
is, in whom is the Spirit of God?” and Exod. 28.3. “Thou shalt speak
(saith God) to all that are wise hearted, whom I have filled with the
Spirit of Wisdome, to make Aaron Garments, to consecrate him.” Where
extraordinary Understanding, though but in making Garments, as being the
Gift of God, is called the Spirit of God. The same is found again, Exod.
31.3,4,5,6. and 35.31. And Isaiah 11.2,3. where the Prophet speaking of
the Messiah, saith, “The Spirit of the Lord shall abide upon him, the
Spirit of wisdome and understanding, the Spirit of counsell, and
fortitude; and the Spirit of the fear of the Lord.” Where manifestly is
meant, not so many Ghosts, but so many eminent Graces that God would give
him.</p>
<h3><SPAN name="link2H_4_0485" id="link2H_4_0485"></SPAN> Thirdly, For Extraordinary Affections </h3>
<p>In the Book of Judges, an extraordinary Zeal, and Courage in the defence
of Gods people, is called the Spirit of God; as when it excited Othoniel,
Gideon, Jeptha, and Samson to deliver them from servitude, Judg. 3.10.
6.34. 11.29. 13.25. 14.6,19. And of Saul, upon the newes of the insolence
of the Ammonites towards the men of Jabeth Gilead, it is said (1
Sam.11.6.) that “The Spirit of God came upon Saul, and his Anger (or, as
it is in the Latine, His Fury) was kindled greatly.” Where it is not
probable was meant a Ghost, but an extraordinary Zeal to punish the
cruelty of the Ammonites. In like manner by the Spirit of God, that came
upon Saul, when hee was amongst the Prophets that praised God in Songs,
and Musick (1 Sam.19.20.) is to be understood, not a Ghost, but an
unexpected and sudden Zeal to join with them in their devotions.</p>
<h3><SPAN name="link2H_4_0486" id="link2H_4_0486"></SPAN> Fourthly, For The Gift Of Prediction By Dreams And Visions </h3>
<p>The false Prophet Zedekiah, saith to Micaiah (1 Kings 22.24.) “Which way
went the Spirit of the Lord from me to speak to thee?” Which cannot be
understood of a Ghost; for Micaiah declared before the Kings of Israel and
Judah, the event of the battle, as from a Vision, and not as from a
Spirit, speaking in him.</p>
<p>In the same manner it appeareth, in the Books of the Prophets, that though
they spake by the Spirit of God, that is to say, by a speciall grace of
Prediction; yet their knowledge of the future, was not by a Ghost within
them, but by some supernaturall Dream or Vision.</p>
<h3><SPAN name="link2H_4_0487" id="link2H_4_0487"></SPAN> Fiftly, For Life </h3>
<p>Gen. 2.7. It is said, “God made man of the dust of the Earth, and breathed
into his nostrills (spiraculum vitae) the breath of life, and man was made
a living soul.” There the Breath of Life inspired by God, signifies no
more, but that God gave him life; And (Job 27.3.) “as long as the Spirit
of God is in my nostrils;” is no more then to say, “as long as I live.” So
in Ezek. 1.20. “the Spirit of life was in the wheels,” is equivalent to,
“the wheels were alive.” And (Ezek. 2.30.) “the spirit entred into me, and
set me on my feet,” that is, “I recovered my vitall strength;” not that
any Ghost, or incorporeal substance entred into, and possessed his body.</p>
<h3><SPAN name="link2H_4_0488" id="link2H_4_0488"></SPAN> Sixtly, For A Subordination To Authority </h3>
<p>In the 11 chap. of Numbers. verse 17. “I will take (saith God) of the
Spirit, which is upon thee, and will put it upon them, and they shall bear
the burthen of the people with thee;” that is, upon the seventy Elders:
whereupon two of the seventy are said to prophecy in the campe; of whom
some complained, and Joshua desired Moses to forbid them; which Moses
would not doe. Whereby it appears; that Joshua knew not they had received
authority so to do, and prophecyed according to the mind of Moses, that is
to say, by a Spirit, or Authority subordinate to his own.</p>
<p>In the like sense we read (Deut. 34.9.) that “Joshua was full of the
Spirit of wisdome,” because Moses had laid his hands upon him: that is,
because he was Ordained by Moses, to prosecute the work hee had himselfe
begun, (namely, the bringing of Gods people into the promised land), but
prevented by death, could not finish.</p>
<p>In the like sense it is said, (Rom. 8.9.) “If any man have not the Spirit
of Christ, he is none of his:” not meaning thereby the Ghost of Christ,
but a Submission to his Doctrine. As also (1 John 4.2.) “Hereby you shall
know the Spirit of God; Every Spirit that confesseth that Jesus Christ is
come in the flesh, is of God;” by which is meant the Spirit of unfained
Christianity, or Submission to that main Article of Christian faith, that
Jesus is the Christ; which cannot be interpreted of a Ghost.</p>
<p>Likewise these words (Luke 4.1.) “And Jesus full of the Holy Ghost” (that
is, as it is exprest, Mat. 4.1. and Mar. 1.12. “of the Holy Spirit”,) may
be understood, for Zeal to doe the work for which hee was sent by God the
Father: but to interpret it of a Ghost, is to say, that God himselfe (for
so our Saviour was,) was filled with God; which is very unproper, and
unsignificant. How we came to translate Spirits, by the word Ghosts, which
signifieth nothing, neither in heaven, nor earth, but the Imaginary
inhabitants of mans brain, I examine not: but this I say, the word Spirit
in the text signifieth no such thing; but either properly a reall
Substance, or Metaphorically, some extraordinary Ability of Affection of
the Mind, or of the Body.</p>
<h3><SPAN name="link2H_4_0489" id="link2H_4_0489"></SPAN> Seventhly, For Aeriall Bodies </h3>
<p>The Disciples of Christ, seeing him walking upon the sea, (Mat. 14.26. and
Marke 6.49.) supposed him to be a Spirit, meaning thereby an Aeriall Body,
and not a Phantasme: for it is said, they all saw him; which cannot be
understood of the delusions of the brain, (which are not common to many at
once, as visible Bodies are; but singular, because of the differences of
Fancies), but of Bodies only. In like manner, where he was taken for a
Spirit, by the same Apostles (Luke 24.3,7.): So also (Acts 12.15) when St.
Peter was delivered out of Prison, it would not be beleeved; but when the
Maid said he was at the dore, they said it was his Angel; by which must be
meant a corporeall substance, or we must say, the Disciples themselves did
follow the common opinion of both Jews and Gentiles, that some such
apparitions were not Imaginary, but Reall; and such as needed not the
fancy of man for their Existence: These the Jews called Spirits, and
Angels, Good or Bad; as the Greeks called the same by the name of Daemons.
And some such apparitions may be reall, and substantiall; that is to say,
subtile Bodies, which God can form by the same power, by which he formed
all things, and make use of, as of Ministers, and Messengers (that is to
say, Angels) to declare his will, and execute the same when he pleaseth,
in extraordinary and supernaturall manner. But when hee hath so formed
them they are Substances, endued with dimensions, and take up roome, and
can be moved from place to place, which is peculiar to Bodies; and
therefore are not Ghosts Incorporeall, that is to say, Ghosts that are in
No Place; that is to say, that are No Where; that is to say, that seeming
to be Somewhat, are Nothing. But if corporeall be taken in the most vulgar
manner, for such Substances as are perceptible by our externall Senses;
then is Substance Incorporeall, a thing not Imaginary, but Reall; namely,
a thin Substance Invisible, but that hath the same dimensions that are in
grosser Bodies.</p>
<h3><SPAN name="link2H_4_0490" id="link2H_4_0490"></SPAN> Angel What </h3>
<p>By the name of ANGEL, is signified generally, a Messenger; and most often,
a Messenger of God: And by a Messenger of God, is signified, any thing
that makes known his extraordinary Presence; that is to say, the
extraordinary manifestation of his power, especially by a Dream, or
Vision.</p>
<p>Concerning the creation of Angels, there is nothing delivered in the
Scriptures. That they are Spirits, is often repeated: but by the name of
Spirit, is signified both in Scripture, and vulgarly, both amongst Jews,
and Gentiles, sometimes thin Bodies; as the Aire, the Wind, the Spirits
Vitall, and Animall, of living creatures; and sometimes the Images that
rise in the fancy in Dreams, and Visions; which are not reall Substances,
but accidents of the brain; yet when God raiseth them supernaturally, to
signifie his Will, they are not unproperly termed Gods Messengers, that is
to say, his Angels.</p>
<p>And as the Gentiles did vulgarly conceive the Imagery of the brain, for
things really subsistent without them, and not dependent on the fancy; and
out of them framed their opinions of Daemons, Good and Evill; which
because they seemed to subsist really, they called Substances; and because
they could not feel them with their hands, Incorporeall: so also the Jews
upon the same ground, without any thing in the Old Testament that
constrained them thereunto, had generally an opinion, (except the sect of
the Sadduces,) that those apparitions (which it pleased God sometimes to
produce in the fancie of men, for his own service, and therefore called
them his Angels) were substances, not dependent on the fancy, but
permanent creatures of God; whereof those which they thought were good to
them, they esteemed the Angels of God, and those they thought would hurt
them, they called Evill Angels, or Evill Spirits; such as was the Spirit
of Python, and the Spirits of Mad-men, of Lunatiques, and Epileptiques:
For they esteemed such as were troubled with such diseases, Daemoniaques.</p>
<p>But if we consider the places of the Old Testament where Angels are
mentioned, we shall find, that in most of them, there can nothing else be
understood by the word Angel, but some image raised (supernaturally) in
the fancy, to signifie the presence of God in the execution of some
supernaturall work; and therefore in the rest, where their nature is not
exprest, it may be understood in the same manner.</p>
<p>For we read Gen. 16. that the same apparition is called, not onely an
Angel, but God; where that which (verse 7.) is called the Angel of the
Lord, in the tenth verse, saith to Agar, “I will multiply thy seed
exceedingly;” that is, speaketh in the person of God. Neither was this
apparition a Fancy figured, but a Voice. By which it is manifest, that
Angel signifieth there, nothing but God himself, that caused Agar
supernaturally to apprehend a voice supernaturall, testifying Gods
speciall presence there. Why therefore may not the Angels that appeared to
Lot, and are called Gen. 19.13. Men; and to whom, though they were but
two, Lot speaketh (ver. 18.) as but one, and that one, as God, (for the
words are, “Lot said unto them, Oh not so my Lord”) be understood of
images of men, supernaturally formed in the Fancy; as well as before by
Angel was understood a fancyed Voice? When the Angel called to Abraham out
of heaven, to stay his hand (Gen. 22.11.) from slaying Isaac, there was no
Apparition, but a Voice; which neverthelesse was called properly enough a
Messenger, or Angel of God, because it declared Gods will supernaturally,
and saves the labour of supposing any permanent Ghosts. The Angels which
Jacob saw on the Ladder of Heaven (Gen. 28.12.) were a Vision of his
sleep; therefore onely Fancy, and a Dream; yet being supernaturall, and
signs of Gods Speciall presence, those apparitions are not improperly
called Angels. The same is to be understood (Gen.31.11.) where Jacob saith
thus, “The Angel of the Lord appeared to mee in my sleep.” For an
apparition made to a man in his sleep, is that which all men call a
Dreame, whether such Dreame be naturall, or supernaturall: and that which
there Jacob calleth an Angel, was God himselfe; for the same Angel saith
(verse 13.) “I am the God of Bethel.”</p>
<p>Also (Exod.14.9.) the Angel that went before the Army of Israel to the Red
Sea, and then came behind it, is (verse 19.) the Lord himself; and he
appeared not in the form of a beautifull man, but in form (by day) of a
Pillar Of Cloud and (by night) in form of a Pillar Of Fire; and yet this
Pillar was all the apparition, and Angel promised to Moses (Exod. 14.9.)
for the Armies guide: For this cloudy pillar, is said, to have descended,
and stood at the dore of the Tabernacle, and to have talked with Moses.</p>
<p>There you see Motion, and Speech, which are commonly attributed to Angels,
attributed to a Cloud, because the Cloud served as a sign of Gods
presence; and was no lesse an Angel, then if it had had the form of a Man,
or Child of never so great beauty; or Wings, as usually they are painted,
for the false instruction of common people. For it is not the shape; but
their use, that makes them Angels. But their use is to be significations
of Gods presence in supernaturall operations; As when Moses (Exod. 33.14.)
had desired God to goe along with the Campe, (as he had done alwaies
before the making of the Golden Calfe,) God did not answer, “I will goe,”
nor “I will send an Angel in my stead;” but thus, “my presence shall goe
with thee.”</p>
<p>To mention all the places of the Old Testament where the name of Angel is
found, would be too long. Therefore to comprehend them all at once, I say,
there is no text in that part of the Old Testament, which the Church of
England holdeth for Canonicall, from which we can conclude, there is, or
hath been created, any permanent thing (understood by the name of Spirit
or Angel,) that hath not quantity; and that may not be, by the
understanding divided; that is to say, considered by parts; so as one part
may bee in one place, and the next part in the next place to it; and, in
summe, which is not (taking Body for that, which is some what, or some
where) Corporeall; but in every place, the sense will bear the
interpretation of Angel, for Messenger; as John Baptist is called an
Angel, and Christ the Angel of the Covenant; and as (according to the same
Analogy) the Dove, and the Fiery Tongues, in that they were signes of Gods
speciall presence, might also be called Angels. Though we find in Daniel
two names of Angels, Gabriel, and Michael; yet is cleer out of the text it
selfe, (Dan. 12.1) that by Michael is meant Christ, not as an Angel, but
as a Prince: and that Gabriel (as the like apparitions made to other holy
men in their sleep) was nothing but a supernaturall phantasme, by which it
seemed to Daniel, in his dream, that two Saints being in talke, one of
them said to the other, “Gabriel, let us make this man understand his
Vision:” For God needeth not, to distinguish his Celestiall servants by
names, which are usefull onely to the short memories of Mortalls. Nor in
the New Testament is there any place, out of which it can be proved, that
Angels (except when they are put for such men, as God hath made the
Messengers, and Ministers of his word, or works) are things permanent, and
withall incorporeall. That they are permanent, may bee gathered from the
words of our Saviour himselfe, (Mat. 25.41.) where he saith, it shall be
said to the wicked in the last day, “Go ye cursed into everlasting fire
prepared for the Devil and his Angels:” which place is manifest for the
permanence of Evill Angels, (unlesse wee might think the name of Devill
and his Angels may be understood of the Churches Adversaries and their
Ministers;) but then it is repugnant to their Immateriality; because
Everlasting fire is no punishment to impatible substances, such as are all
things Incorporeall. Angels therefore are not thence proved to be
Incorporeall. In like manner where St. Paul sayes (1 Cor. 6.3.) “Knew ye
not that wee shall judge the Angels?” And (2 Pet. 2.4.) “For if God spared
not the Angels that sinned, but cast them down into Hell.” And (Jude 1,6.)
“And the Angels that kept not their first estate, but left their owne
habitation, hee hath reserved in everlasting chaines under darknesse unto
the Judgement of the last day;” though it prove the Permanence of
Angelicall nature, it confirmeth also their Materiality. And (Mat. 22.30.)
In the resurrection men doe neither marry, nor give in marriage, but are
as the Angels of God in heaven:” but in the resurrection men shall be
Permanent, and not Incorporeall; so therefore also are the Angels.</p>
<p>There be divers other places out of which may be drawn the like
conclusion. To men that understand the signification of these words,
Substance, and Incorporeall; as Incorporeall is taken not for subtile
body, but for Not Body, they imply a contradiction: insomuch as to say, an
Angel, or Spirit is (in that sense) an Incorporeall Substance, is to say
in effect, there is no Angel nor Spirit at all. Considering therefore the
signification of the word Angel in the Old Testament, and the nature of
Dreams and Visions that happen to men by the ordinary way of Nature; I was
enclined to this opinion, that Angels were nothing but supernaturall
apparitions of the Fancy, raised by the speciall and extraordinary
operation of God, thereby to make his presence and commandements known to
mankind, and chiefly to his own people. But the many places of the New
Testament, and our Saviours own words, and in such texts, wherein is no
suspicion of corruption of the Scripture, have extorted from my feeble
Reason, an acknowledgement, and beleef, that there be also Angels
substantiall, and permanent. But to beleeve they be in no place, that is
to say, no where, that is to say, nothing, as they (though indirectly)
say, that will have them Incorporeall, cannot by Scripture bee evinced.</p>
<h3><SPAN name="link2H_4_0491" id="link2H_4_0491"></SPAN> Inspiration What </h3>
<p>On the signification of the word Spirit, dependeth that of the word
INSPIRATION; which must either be taken properly; and then it is nothing
but the blowing into a man some thin and subtile aire, or wind, in such
manner as a man filleth a bladder with his breath; or if Spirits be not
corporeal, but have their existence only in the fancy, it is nothing but
the blowing in of a Phantasme; which is improper to say, and impossible;
for Phantasmes are not, but only seem to be somewhat. That word therefore
is used in the Scripture metaphorically onely: As (Gen. 2.7.) where it is
said, that God Inspired into man the breath of life, no more is meant,
then that God gave unto him vitall motion. For we are not to think that
God made first a living breath, and then blew it into Adam after he was
made, whether that breath were reall, or seeming; but only as it is (Acts
17.25.) “that he gave him life and breath;” that is, made him a living
creature. And where it is said (2 Tim. 3.16.) “all Scripture is given by
Inspiration from God,” speaking there of the Scripture of the Old
Testament, it is an easie metaphor, to signifie, that God enclined the
spirit or mind of those Writers, to write that which should be usefull, in
teaching, reproving, correcting, and instructing men in the way of
righteous living. But where St. Peter (2 Pet. 1.21.) saith, that “Prophecy
came not in old time by the will of man, but the holy men of God spake as
they were moved by the Holy Spirit,” by the Holy Spirit, is meant the
voice of God in a Dream, or Vision supernaturall, which is not
Inspiration; Nor when our Saviour breathing on his Disciples, said,
“Receive the Holy Spirit,” was that Breath the Spirit, but a sign of the
spirituall graces he gave unto them. And though it be said of many, and of
our Saviour himself, that he was full of the Holy Spirit; yet that
Fulnesse is not to be understood for Infusion of the substance of God, but
for accumulation of his gifts, such as are the gift of sanctity of life,
of tongues, and the like, whether attained supernaturally, or by study and
industry; for in all cases they are the gifts of God. So likewise where
God sayes (Joel 2.28.) “I will powre out my Spirit upon all flesh, and
your Sons and your Daughters shall prophecy, your Old men shall dream
Dreams, and your Young men shall see Visions,” wee are not to understand
it in the proper sense, as if his Spirit were like water, subject to
effusion, or infusion; but as if God had promised to give them
Propheticall Dreams, and Visions. For the proper use of the word Infused,
in speaking of the graces of God, is an abuse of it; for those graces are
Vertues, not Bodies to be carryed hither and thither, and to be powred
into men, as into barrels.</p>
<p>In the same manner, to take Inspiration in the proper sense, or to say
that Good Spirits entred into men to make them prophecy, or Evill Spirits
into those that became Phrenetique, Lunatique, or Epileptique, is not to
take the word in the sense of the Scripture; for the Spirit there is taken
for the power of God, working by causes to us unknown. As also (Acts 2.2.)
the wind, that is there said to fill the house wherein the Apostles were
assembled on the day of Pentecost, is not to be understood for the Holy
Spirit, which is the Deity it self; but for an Externall sign of Gods
speciall working on their hearts, to effect in them the internall graces,
and holy vertues hee thought requisite for the performance of their
Apostleship.</p>
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