Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	aaron_n	call_v	office_n	151	3	7.4001	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30895	An apology for the true Christian divinity, as the same is held forth, and preached by the people, called, in scorn, Quakers being a full explanation and vindication of their principles and doctrines, by many arguments, deduced from Scripture and right reason, and the testimony of famous authors, both ancient and modern, with a full answer to the strongest objections usually made against them, presented to the King / written and published in Latine, for the information of strangers, by Robert Barclay ; and now put into our own language, for the benefit of his country-men.; Theologiae verè Christianae apologia. English	Barclay, Robert, 1648-1690.	1678 (1678)	Wing B721; ESTC R1740	415,337	436

throughout for the Apostle in that Chapter treating of the diversity of Gifts and Members of the Body sheweth how by the working of the same Spirit in different manifestations or measures in the several Members of the whole Body is edified saying v. 13. That we are all baptized by the One Spirit into one Body and then v. 28. he numbers out the several dispensations thereof which by God are set in the Church through the various working of his Spirit for the edification of the whole Then if there be no true member of the body which is not thus baptized by this Spirit neither any thing that worketh to the edifying of it but according to a measure of Grace received from the Spirit surely without Grace none ought to be admitted to work or labour in the body because their labour and work without this Grace and Spirit would not be ineffectual § XVI Thirdly that this Grace and Gift is a necessary qualification to a Minister is clear from that of the Apostle Peter 1 Peter 4.10 11. As every man hath received the Gift even so minister the same one to another as good Stewards of the manifold Grace of God If any man speak let him speak as the Oracles of God if any man minister let him do it as of the ability which God giveth that God in all things may be glorified through Jesus Christ to whom be praise and dominion for ever and ever Amen From which it appears That these that minister must minister according to the Gift and Grace received but they that have not such a Gift cannot minister according thereunto Secondly As good Stewards of the manifold Grace of God But how can a man be a good Steward of that which he hath not Can ungodly men that are not gracious themselves be good Stewards of the manifold Grace of God and therefore in the following Verses he makes an exclusive limitation of such as are not thus furnished saying If any man speak let him speak as the Oracles of God and if any man minister let him do it as of the ability that God giveth which is as much as if he had said They that cannot thus speak and thus minister ought not to do it For this If denotes a necessary condition Now what this ability is is manifest by the former words to wit the Gift received and the Grace whereof they are Stewards as by the immediate context and dependency of the words doth appear neither can it be understood of a meer natural ability because man in this condition is said not to know the things of God and so he cannot minister them to others And the following words shew this also in that he immediately subjoyneth That God in all things may be glorified but surely God is not glorified but greatly dishonoured when natural men from their meer natural ability meddle in Spiritual things which they neither know nor understand Fourthly that Grace is a most necessary qualification for a Minister appears by these qualifications which the Apostle expressly requires 1 Tim. 3.2 Tit. 1. c. where he saith A Bishop must be blameless vigilant sober of good behaviour apt to teach patient a lover of good men just holy temperate as the Steward of God holding fast the faithful Word as he hath been taught Upon the other hand He must neither be given to Wine nor a Striker nor covetous nor proud nor self-willed nor soon angry Now I ask If it be not impossible that a man can have all these above-named Vertues and be free of all these Evils without the Grace of God if then these Vertues for the producing of which in a man Grace is absolutely necessary be necessary to make a true Minister of the Church of Christ according to the Apostles judgment surely Grace must be necessary also Concerning this thing a learned man and well skilled in Antiquity about the time of the Reformation writeth thus Whatsoever is done in the Church either for Ornament or Edification of Religion whether in chusing Magistrates or instituting Ministers of the Church except it be done by the ministry of Gods Spirit which is as it were the Soul of the Church it is vain and wicked For whoever hath not been called by the Spirit of God to the great office of God and dignity of Apostleship as Aaron was and hath not entred in by the door which is Christ but hath otherways risen in the Church by the window by the favours of men c. truly such a one is not the Vicar of Christ and the Apostles but a thief and a Robber and the Vicar of Judas Iscariot and Simon the Samaritan Hence it was so strictly appointed concerning the election of Prelates which holy Dionisius calls Sacrament of Nomination that the Bishops and Apostles who should oversee the Service of the Church should be men of most intire manners and life powerful in sound Doctrine to give a reason for all things So also another about the same time writeth thus Therefore it can never be that by the Tongues or Learning any can give a sound judgment concerning the Holy Scriptures and the Truth of God Lastly saith he the Sheep of Christ seeketh nothing but the Voice of Christ which he knoweth by the Holy Spirit wherewith he is filled he regards not learning Tongues or any outward thing so as therefore to believe this or that to be the voice of Christ his true Shepherd he knoweth that there is need of no other thing but the testimony of the Spirit of God § XVII Against this absolute necessity of grace they object That if all Ministers had the saving Grace of God Obj. then all ministers should be saved seeing none can fall away from or lose Saving Grace But this Objection is built upon a false Hypothesis Answ. purely denyed by us and we have in the former Proposition concerning Perseverance already refuted it Obj. Secondly it may be objected to us That since we affirm that every Man hath a measure of true and Saving Grace there needs no singular qualifications neither to a Christian nor Minister for seeing every man hath this Grace then no man needs forbear to be a Minister for want of Grace Answ. I answer We have above shewn that there is necessary to the making a Minister a special and particular call from the Spirit of God which is something besides the universal dispensation of Grace to all according to that of the Apostle No man taketh this honour unto himself but he that is called of God as was Aaron Moreover we understand by Grace as a qualification to a Minister not the meer measure of Light as it is given to reprove and call him to righteousness but we understand Grace as it hath converted the Soul and operateth powerfully in it as hereafter concerning the work of Ministers will further appear So we understand not men simply as having Grace in them as a Seed which we indeed affirm

best of them for he has better skill of Languages and more Logick Philosophy and School Divinity than any of them and knows the Truth in the notion better than they all and talk more Eloquently than all those Preachers But what availeth all this Is it not all but as Death as a painted Sepulchre and dead Carcase without the Power Life and Spirit of Christianity which is the marrow and substance of a Christian Ministry and he that hath this and can speak from it though he be a poor Shepherd or a Fisher-man and ignorant of all that Learning and of all those questions and notions yet speaking from the Spirit his Ministry will have more influence towards the converting of a sinner unto God than all of them learned after the flesh as in that Example of the old man at the Council of Nice did appear § XXIII And if in any Age since the Apostles daies God hath purposed to shew his power by weak instruments for the battering down of that carnal and heathenish wisdom and restoring again the ancient simplicity of Truth this is it for in our day God hath raised up witnesses for himself as he did Fisher-men of old many yea most of whom are labouring and mechanick men who altogether without that learning have by the Power and Spirit of God struck at the very root and ground of Babylon and in the strength and might of this Power have gathered thousands by teaching their Consciences into the same Power and Life who as to the outward part have been far more knowing than they yet not able to resist the vertue that proceeded from them Of which I my self am a true witness and can declare from a certain experience because my heart hath been often greatly broken and tendered by that vertuous Life that proceeded from the powerful Ministry of those illeterate men so that by their very countenance as well as words I have felt the evil in me often chained down and the good reached to and raised What shall I then say to you who are lovers of learning and admirers of knowledg Was not I also a lover and admirer of it who also sought after it according to my age and capacity But it pleased God in his unutterable love early to withstand my vain endeavours while I was yet but eighteen years of age made and me seriously to consider which I wish also may befall others that without holiness and regeneration no man can see God and that the fear of the Lord is the beginning of wisdom and to depart from iniquity a good understanding And how much knowledg puffeth up and leadeth away from that inward quietness stilness and humility of mind where the Lord appears and his heavenly wisdom is revealed If ye consider these things then will ye say with me that all this learning wisdom and knowledg gathered in this faln nature is but as dross and dung in comparison of the cross of Christ especially being destitute of that Power Life and Vertue which I perceived these excellent though despised because illeterate Witnesses of God to be filled with and therefore seeing that in and among them I with many others have found the heavenly food that gives contentment let my Soul seek after this learning and wait for it for ever § XXIV Having thus spoken of the call and qualifications of a Gospel Minister that which comes next to be considered is What his proper work is how and by what rule he is to be ordered Our adversaries do all along go upon outwards and therefore have certain prescribed rules and methods contrived according to their humane and earthly wisdom We on the contrary walk still upon the same foundation and lean alwaies upon the immediate assistance and influence of that Holy Spirit which God hath given his Children to teach them all things and lead them in all things which Spirit being the Spirit of order and not of confusion leads us and as many as follow it into such a comely and decent order as becometh the Church of God But our adversaries having shut themselves out from this immediate council and influence of the Spirit have run themselves into many confusions and disorders seeking to establish an order in this matter For some will have first a chief Bishop or Pope to rule and be Prince over all and under him by degrees Cardinals Patriarchs Archbishops Priests Deacons Sub-deacons and besides these Acoluthi consotari ostiarii c. And in their Theology as they call it Professors Batchelors Doctors c. And others are to have every Nation independent of another having its own Metropolitan or Patriarch and the rest in order subject to him as before Others again are against all precedency among Pastors and constitute their subordination not of persons but of power as first the Consistory or Session then the Class or Presbytery then the Provincial and then the National Synod or Assembly Thus do they tear one another and contend among themselves concerning the ordering distinguishing and making their several orders offices concerning which there hath been no less contest not only by way of verbal di●pute but even by fighting tumults wars vastations and blood-shed than about the conquering overturning and establishing of Kingdoms And the Histories of late times are as full of the various Tragedies acted upon the account of this Spiritual and Ecclesiastical Monarchy and Common Wealth as the Histories of old times that gave account of the wras and contests that fell out both in Assyrian Persian Greek and Roman Empires These last upon this account though among those that are called Christians have been no less bloody and monstrous than the former among Heathens concerning their outward Empires and Governments Now all this both among Papists and Protestants proceedeth in that they seek in imitation to uphold a form and shadow of things though they want the Power Vertue and Substance though for many of their orders and forms they have not so much as the name in the Scripture But in opposition to all this mass of formality and heap of Orders Rules and Governments we say the Substance is chiefly to be sought after and the Power Vertue and Spirit is to be known and waited for which is one in all the different names and offices the Scripture makes use of as appears by 1 Cor. 12. often before mentioned There are diversities of Gifts but the same Spirit And after the Apostle throughout the whole chapter hath shewn how one and the self same Spirit worketh in and quickeneth each member then in the 28 verse he sheweth how thereby God hath set in the Church first Apostles secondly Prophets Teachers c. And likewise to the same purpose Eph. 4. he sheweth how by these Gifts he hath given some Apostles some Prophets some Evangelists some Pastors some Teachers c. Now it was never Christs purpose nor the Apostles that Christians should without this Spirit and Heavenly Gift set

up a shadow and form of these orders and so make several ranks and degrees to establish a carnal Ministry of mens making without the Life Power and Spirit of Christ this is that work of Anti-christ and Mystery of Iniquity that hath got up in the dark night of Apostasie but in a true Church of Christ gathered together by God not only unto the belief of the principles of Truth but also into the Power Life and Spirit of Christ the Spirit of God is the Orderer Ruler and Governour as in each particular so in the general and when they assemble together to wait upon God and worship and adore him then such as the Spirit sets apart to the Ministry by its Divine Power and Influence opening their Mouths and giving them to exhort reprove and instruct with Vertue and Power these are thus of God ordained and admitted into the Ministry and their brethren cannot but hear them receive them and also honour them for their works sake and so this is not monopolized to a certain kind of men as the Clergy who are to that purpose educated and brought up as other carnal Artists and the rest to be despised as Laicks but it is left to the free Gift of God to chuse any whom he seeth meet thereunto whether rich or poor servant or master young or old yea male or female And such as have this call verifie the Gospel by preaching not in Speech only but also in Power and the Holy Ghost and in much fulness 1 Thes. 1.5 and cannot but be received and heard by the Sheep of Christ. § XXV But if it be objected here Obj. that I seem hereby to make no distinction at all betwixt Ministers and others which is contrary to the Apostle saying 1 Cor. 12.29 Are all Apostles Are all Prophets Are all Teachers c. From thence they insinuate that I also contradict his comparison in that chapter of the Church of Christ with a humane body as where he saith verse 17. If the whole body were an Eye where were the hearing If the whole were hearing where were the smelling c. Also the Apostle not only thus distinguisheth the Ministers of the Church in general from the rest of the Members but also from themselves as naming them distinctly and separately Apostles Prophets Evangelists Pastors and Teachers c. As to the last part of this objection to which I shall first answer Answ. it is apparent that this diversity of Names is not for to distinguish separate Offices but to denote the different and various Operations of the Spirit a manner of Speech frequent with the Apostle Paul wherein he sometimes expatiates to the Illustrating of the Glory and Praise of God's Grace as in particular Rom. 12.6 Having then Gifts differing according to the Grace that is given us whether Prophecy let us Prophecy according to the proportion of Faith Or Ministry let us wait on our Ministring or he that Teacheth on Teaching or he that Exhorteth on Exhortation Now none will say from all this that these are distinct Offices or do not or may not co-incide in one person as may all these other things mentioned by him in the subsequent verses viz. Of Loving being kindly affectioned Fervency of Spirit Hospitality Diligence Blessing Rejoycing c. Which yet he numbers forth as different gifts of the Spirit And according to this objection might be placed as distinct and separate Offices which were most absurd Secondly in these very places mentioned it is clear that it is no real distinction of separate Offices because all acknowledg that Pastors and Teachers which the Apostle there no less separateth and distinguisheth than Pastors and Prophets or Apostles are one and the same and co-incide in the same Office and Person and therefore so may be said of the rest For Prophecy as it signifieth the foretelling of things to come is indeed a distinct Gift but no distinct Office and therefore our Adversaries do not place it among their several orders neither will they deny but that both may be and have been given of God to some that not only have been Pastors and Teachers and that there it hath co incided in one Person with these other Offices but also to some of the Laicks and so it hath been found according to their own concession without the limits of their Clergy Prophecy in the other sense to wit as it signifieth a speaking from the Spirit of Truth is not only peculiar to Pastors and Teachers who ought so to Prophecy but even a common priviledg to the Saints for though to Instruct Teach and Exhort be proper to such as are more particularly called to the work of the Ministry yet it is not so proper to them as not to be when the Saints are met together as any of them are moved by the Spirit common to others For some acts belong to all in such a relation but not only to those within that relation competunt omni sed non Soli thus to see and hear are proper acts of a man seeing it may be properly predicated of him that he heareth and seeth yet are they common to other Creatures also So to Prophecy in this sense is indeed proper to Ministers and Teachers yet not so but that it is common and lawful to other Saints when moved thereunto though it be not proper to them by way of relation because notwithstanding that motion they are not particularly called to the work of the Ministry as appears by 1 Cor. 14. where the Apostle at large declaring the order and ordinary method of the Church saith ver 30 31. But if any thing be revealed to another that sitteth by let the first hold his peace For ye may all Prophecy one by one that all may learn and all be comforted Which sheweth that none is here excluded But yet that there is a subordination according to the various measures of the Gift received the next verse sheweth And the Spirits of the Prophets are subject to the Prophets For God is not the Author of confusion but of peace Now that Prophecying in this sense may be common to all Saints appears by the 39 verse of the same Chapter where speaking to all in general he saith Therefore Brethren covet to Prophecy and verse 1. he exhorts them saying Covet Spiritual Gifts but the rather that ye may Prophecy Secondly as to Evangelists the same may be said for whoever preacheth the Gospel is really an Evangelist and so consequently every true Minister of the Gospel is one else what proper office can they assign to it unless they should be so foolish as to affirm that none were Evangelists but Matthew Mark Luke and John who wrote the Account of Christ's Life and Sufferings And then it were neither a particular office seeing John and Matthew were Apostles Mark and Luke Pastors and Teachers so that there they co-incided in one and indeed it is absurd to think that upon that particular account the

Apostle used the word Evangelist Calvin acknowledgeth that such as preach the Gospel in purity after some time of Apostacy may be truly called Evangelists and therefore saith that there were Apostles in his time and hence the Protestants at their first coming forth termed themselves Evangeleci or Evangeliks Lastly an Apostle if we look to the Etymology of the word signifies one that is sent and in respect every true Minister is sent of God in so far he is an Apostle though these Twelve because of their being specially sent of Christ were therefore called Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or per eminentiam i. e. by way of excellency And yet there was no limitation to such a number as some foolishly imagine it appears because after that number was filled up the Apostle Paul was afterwards so called therefore we judg that these are no distinct separate Offices but only Names used upon occasions to express the more eminent arising and shining forth of God's Grace as if any Minister of Christ should now Prosolyte or turn a whole Nation to the Christian Faith though he had no distinct Office yet I doubt not but both Papists and Protestants would judg it tolerable to call such an one an Apostle or an Evangelist For some of the Jesuits call of their Sect Apostles of India and of Japon upon this alledged account And Calvin testifies that there were Apostles and Evangelists in his time upon the account of the Reformation upon which account we have known John Knox often called the Apostle of Scotland so that we conclude that Ministers Pastors or Teachers doth comprehend all and that the Office is but one and therefore in that respect we judg there ought to be no precedency among them to prove which I shall not insist seeing it is shewn largely and treated of by such as have denyed the Diocesian Episcopacy as they call it § XXVI As to the first part of the objection viz. that I seem to make no distinction betwixt the Minister and People I answer If it be understood of a liberty to Speak or Prophecy by the Spirit I say all may do that when moved thereunto as above is shewn but we do believe and affirm that some are more particularly called to the work of the Ministry and therefore are fitted of the Lord for that purpose whose work is more constantly and particularly to instruct exhort admonish oversee and watch over their Brethren and that as there is something more incumbent upon them in that respect than upon every common Believer so also as in that relation there is due to them from the Flock such obedience and subjection as is mentioned in these Testimonys of the Scripture Heb. 13.17 1 Thess. 5.12 13. 1 Tim. 5.17 1 Pet. 5.5 Also besides these who are thus particularly called to the Ministry and constant labour in the Word and Doctrine there are also the Elders who though they be not moved to a frequent Testimony by way of Declaration in Words yet as such as are grown up in the experience of the blessed work of Truth in their Hearts watch over and privately admonish the Young care for the Widows the Poor and Fatherless and care and look that nothing be wanting but that Peace Love Unity Concord and Soundness be preserved in the Church of Christ and this answers to the Deacons mentioned Acts 6. That which we oppose is the distinction of Laity and Clergy which in the Scripture is not to be found whereby none are admitted unto the work of the Ministry but such as are educated at Schools on purpose and instructed in Logick and Philosophy c. And so are at their Apprenticeship to learn the Art and Trade of Preaching even as a man learns any other Art whereby all other honest mechanick men who have not got this Heathenish Art are excluded from having this priviledg and so he that is a Schollar thus bred up must not have any honest trade whereby to get him a Lively-hood if he once intend for the Ministry but he must see to get him a place and then he hath his set hire for a Lively-hood to him he must also be distinguished from the rest by the Colour of his Cloaths for he must only wear Black and must be a Master of Arts but more of this hereafter § XXVII As this manner of separating men for the Ministry is nothing like the Church in the Apostles days so great Evils have and do follow upon it for first Parents seeing both the Honour and Profit that attends the Clergy do allot their Children sometimes from their Infancy to it and so breed them up on purpose and others come to age upon the same account betake them to the same Trade and having these natural and acquired parts that are judged the necessary qualifications of a Minister are thereby admitted and so are bred up in Idleness and Pleasure thinking it a disgrace for them to work with their hands only if they study a little out of their Books to make a discourse once or twice in a Week during the running of an Hour-glass Whereas the Gift Grace and Spirit of God to call gift and qualifie for the Ministry is neglected and overlooked And many Covetous Corrupt Earthly Carnal men having a meer shew and form but strangers to and utterly ignorant of the inward work of Grace upon their hearts are brought in and intrude themselves and so through them Death Barrenness and Darkness and by consequence Superstition Error and Idolatry hath entred and leavened the Church and they that will narrowly observe shall find that it was thus the Apostacy came to take place of the Truth of which I could give many examples which for brevities sake I omit For so the Office Reverence and respect due to it was annexed to the meer name so that when once a man was ordained a Bishop or a Priest he was heard and believed though he had nothing of the Spirit Power and Life that the true Apostles and Ministers were in that in a short time the succession came to be of the Name and Title and the Office was thereto annexed and not of the Nature Vertue and Life Which in effect made them to cease to be the Ministry and Ministers of Christ but only a shadow and vain image of it which also decaying was in some ages so metamorphosed that not only the substance was lost but the very form wholly vitiated alterated and marred that it may be far better said of the pretended Christian Church as was disputed of Theseus's Boat which by the piecing of many new pieces of Timber was wholly altered whether indeed it were the same or another But in case that the first had been of Oak and the last pieces put in but of rotten Fir and that also the form had been so far changed as to be nothing like the first I think it would have suffered no dispute but might have easily been concluded to be quite