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	congregation_n	see_v	24	3	2.9589	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96865	Church-members set in joynt. Or, A discovery of the unwarrantable and disorderly practice of private Christians, in usurping the peculiar office and work of Christs own pastours, namely publike preaching. In way of answer to a book printed under the name of Lieutenant Edmund Chillenden (but indeed none of his) entituled Preaching without ordination. Wherein all the arguments by him produced, are fully answered and disproved, the truth of the contrary evidenced, and the office forementioned, thereby returned into the hands of the right owners. / By Filodexter Transilvanus.	Woodbridge, Benjamin, 1622-1684.	1648 (1648)	Wing W3423; Thomason E422_3; ESTC R204785	29,729	41

A Candle is lighted to be set in a Candlestick The Candlestick in the Reddition must be the Church as Rev. 1. 12 13. They that are set in a Candlestick proportionably are the Ministers of the Gospel who shine forth more eminently as Lights in the Church They must therefore first be set in the Candlestick before they can give light to them that are round about And how is that done By being gifted and doubtlesse not so onely Act. 13. 47. So hath the Lord commanded us saying I have set thee to be a light to the Gentiles c. Cor. 12. 28. God hath sent in his Church not gifted men but Officers Apostles c. And our Saviour speaking the same parable Luke 11. does put an accurate distinction between the light of his Ministers and the light of eminent gifted Christians of the former he sayes that they are set in the Church or Candlestick that they may give light unto others ver 33. And of them that receive this light he saith they are thereby enlightned not so much to enlighten others though that also they ought to do in their place as to make themselves lightsome and glorious in the Church ver 36. Chill Talents must not be hid in a Napkin Answ What then Therefore every man may improve his Talent in a disorderly way This is fine reasoning peradventure a subject in some kingdome may be every way better qualified for the well managing of the Scepter then the King himselfe may he therefore take upon him to dethrone his lawfull King and set up himself in his place A woman may possibly have more wisdom then her husband in the family or more knowledge grace then a Minister in the Church may she therfore usurp authority over her husband in the family or over her Pastor in the Church the truth is this excellent principle miserably perverted hath been the darke Cellar wherin that powder hath been hid which hath almost blown up all Government both in the State and Church and Army and hurld all things into black confusion And I am sorry that any of my Country-men especially such as pretend to Religion and the feare of God should border so neere upon the Spirit of Corah as to be of the same mind and to speak the same language Numb 16. 3. They gathered themselves together against Moses and against Aaron saying you take too much upon you seeing all the Congregation are Holy every one of them and the Lord is amongst them wherefore then lift you up your selves against the Congregation of the Lord The same answer therefore which Moses gives to them may I returne to Chillenden and all others that make use of this Argument ver 9 10. Seemeth it but a small thing to you that the God of Israel hath separated you And hath brought you neere to him and seeke you the Priesthood also Surely he that hath a Talent and employes it not shall be esteemed an unprofitable servant Every gift hath its 〈◊〉 yet every Christian must remember that he hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12 4. his own proper work in the performance of which he ought to abide with God 1 Cor. 7. 24. Can the hand do no service in the body because it is not the head In Fine if there be any man in the Church that hath the spirit of Grace government wisdome and utterance whereby he is fitted to preach the Gospel though he hath not that measure of knowledge in languages and other Arts as were desireable yet if he be sound in Faith in Doctrine and in manners he shall do a work acceptable to God and the whole Church will thank him if he shall desire the Office of a Bishop 1 Tim. 3. 1. suffer himselfe to be proved ver 10. and being approved to be ordained by the laying on of hands chap. 5. 22. And I am apt to think that no man who doth sincerely intend to preach the word of truth as it is in Jesus and affects not an unwarrantable liberty of preaching when he list and desisting when he list which being ordained he may not doe I say I am apt to think hee cannot really stick at that order of admission and entrance into the Ministery to which the Scripture gives such a cleere and abundant Testimony And thus much for the first Argument and for all the pieces of Arguments which are here and there immethodically scattered up and down which are neither sufficient to prove the whole scope of the Author nor yet have any dependance on any proposition of the grand Arguments As for the two objections which Chillenden proposeth to himselfe and answereth let him that ownes them make them good for my part I would be loath to defend a truth of GOD with such objections though in the latter of the two I conceive there is more strength then Chillenden is aware of if it be well pointed I shall say nothing to it now because I shall have occasion to make it good anon onely this I cannot but observe once for all that this Lieutenant is very good at making Jack a Lents and then insulting over them with drawn sword here I could have thee and there I could have thee I presume no judicious man could ever have it in his mind to make such slender objections as I often meet with in this little Pamphlet and therefore I suppose they are egges of his own hatching But let us passe them over and come on to the next Argument Chillend 2 Chron. 17. 7 8 9. The Princes of Judah who were no ordained Ministers Preached the Law to the people Answ I cannot beleive our Lieutenant read this Scripture over twice The text saies expressely that the Priests and Levites preached For thus runs the words v. 8 9. with them he sent Levites even Shemaiah c. and with them Elisham and Iehoram Priests And they taught in Iudah and had the book of the Law of the Lord with them Here is not one word of the Princes preaching It is said indeed ver 7. that the King sent to his Princes to teach in the Cityes of Iudah The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pyhell ad faciendumdiscere to make them to learne or to see them taught to wit by others as Ashpenaz is commanded togather some of the children of Israel together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach them the Language of Caldea Is it imaginable that Ashpenaz the chiefe of all the Noble men in the kingdom did teach them himselfe doubtlesse he did it by others as these Princes also did and so Rabbi Solomon Iarchi expounds it It was proper saith he to the Priests and Levites to teach and instruct but the Princes went with them least they should have rebelled against their words that they might compell them to obey c. what a monstrous abuse of Scripture is this to interpret it against the very Letter of the text Chill It is evident by the

Chill If the Church have power it must be granted that first there must bee a Church having this power before there can be any Officers rightly ordained Therefore if men may not Preach before they be ordained how can men be compleated to the Faith and order of the Gospel Answ The meaning of this Argument I suppose is this the Church is before the Minister The Church is called by the Preaching of the Word therefore some who were no Ministers ordained must necessarily be supposed to be Preachers for without preaching no Church and without a Church no ordained Officer I list not now to take notice of every errour onely in reference to the present controversie I answer 1. The eldest Church had a Minister before it as every effect hath its Cause before it The first Churches were gathered by the Apostles Prophets and Evangelists who were men ordained and sent of God for that purpose John 5. 16. And being gathered were by the Apostles themselves commended to the care and watchfulnesse of ordinary Elders Act. 20. 17 28. Who were persons not onely gifted but ordained Act. 14. ●3 Tit. 1. 5. that through the hand of God going along with them Churches might bee edified increased multiplyed unto the worlds end Eph 4. 13. In succession of ages there has been succession of Churches and succession of Elders but both the one and the other miserably corrupted and defaced in the common deluge of Antichristianisme The way of Elders entring into their Office we acknowledge to have been corrupt in all its circumstances yet for the substance valid as Caiaphas his entring upon the Priesthood in such an irregular way was unallowable yet being entred it stood and God himselfe did not withold from him a Spirit of Prophesie in the time of his Priesthood which was a common signe of confirmation given unto men that were called to any weighty and publique Office in Israel But I perceive Chillenden ascribes not much to this Argument and therefore I have reason to say but little to it especially because learned men such as Mr. Rutherford and others have said so much to it in their late writings upon the controversies of these times Chill Chil. His second Argument in a word is this It is lawfull for a man that intends the Ministery to Preach before hee is ordained for tryall Ergo to Preach without Ordination is lawfull Answ Ans It is lawfull without all question for a man that intends the publique Ministery to Preach for tryall before them that are to judge but from hence to inferre that every private man of what condition soever who has no purpose nor inclinations to apply himselfe wholly and onely to the work of the Ministery may thrust himselfe upon a course of constant preaching publiquely before the Church without reference had to any tryall or judgement concerning his abilities is wild reasoning A man that Preaches for tryall is supposed to be called thereunto by the Church by vertue of which call if he accept of it he is a Minister in fieri though not in facto esse and may therefore lawfully performe those actions which tend to compleat him in the execution of that charge which he is entring upon all Ministeriall actions he may not performe unlesse he be Ordained for ordination is that which gives compleate Ministeriall power nor yet this single act of Preaching can he performe with such authority and confidence of Gods assistance as after he is ordained as 1 Tim. 4. 14. For his Call being but imperfect it can give him but an imperfect power how beit whatsoever actions are conducible to the end of his Call which is to give testimony concerning his abilities for the Ministery those he may performe till by Ordination his Commission be inlarged and extended to all Ministeriall actions The sons of the Prophets were wont to exercise their Propheticall gift before they were generally received and acknowledged as Prophets 1 Sam. 10. 5. 2 King 2. 7. c. The Apostles and 70 Disciples whom Christ sent forth Luke 10. 1. and Matth. 10. might do and did many things by vertue of that Commission which then Christ gave them yet those things which he gave them in their last Commission as Apostles John 20. they neither did nor might doe when they were first sent out their Call did not reach to it So a man that intends the Ministery and is called to give tryall of his gifts may Preach in reference to that end which another may not though he may not administer the Sacraments nor yet make a continuall trade of Preaching Chill But sayes Chillinden if a man may Preach one Sermon why not two then why not twenty And if one moneth why not twelve moneths Because the Churches calling of him to Preach for tryall being a transient action having order and reference to Ordination as a more pefect and compleating action cannot imprimere indelebilem Characterem as Ordination doth My meaning is it does not nor cannot convey an habituall power of Preaching because it is not the ultimate last action that doth compleat a man in his Ministeriall Office 2 It exceeds the end of this Call which is supposed to be this namely to give a testimoniall concerning his faculty in preaching that others may judge whether he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to teach c. and not one or two or three Sermons to men that are judicious and discerning such as they that try others for the Ministry are or should bee is as sufficient for them to ground their judgement of a mans abilities upon as two hundred Hitherto Mr. Chillenden hath contended with reason and is proved but an ill Logician let us now enquire into his proofes from Scripture and see whether he be any whit a better Divine Chillend His first Argument is drawne from the example of Eldad and Medad and Moses words upon the report of it Numb 11. and 26. to 30. The Spirit rested upon them and they Prophesyed in the Camp And Moses said would God all the Lords People were Prophets and that the Lord would put his spirit upon them Chillenden begins with the last part of the Argument first namely Moses his speech and afterwards presseth that example of Eldad and Medad more closely I shall goe trace him in his own method and see whether it leads to the conclusion pretended Answ Reader take notice Moses here wisheth that all the Lords people were Prophets not Priests or Levites I meane ordained Officiall men but Prophets such as Eldad and Medad c. Moses wisheth they were Prophets not ordained Officiall men He need not desire it for they that had a spirit of Prophesy were thereby extraordinarily and immediately ordained of God to the work of Prophesying For Prophesie was not a permanent habituall gift such as was in the power of the Prophet to exercise when he would but it was an impression made in the mind by the immediate operation and

irradiation of the spirit of God stirinrg up a man at certain times to Prophesie Ier. 42. 7. Hence it was not in the power of man who had the power of Ordination in other cases to Ordaine a man to be a Prophet as in the time of the New Testament it was not in the power of men no not of the Apostles themselves to Ordaine another to the Office of an Apostle but all that were chosen to be Apostles were appointed immediately by Christ as the 11 Disciples and Paul Gal. 1. 1. and Matthias Act. 1. 24 25 26. This observation therefore is a nullity Had Moses spoken of a Function unto which Ordination had been applycable no doubt he would have wished that they might have been ordained before they had exercised it habitually but speaking of such a work unto which nothing was requisite but the powring out of the Spirit what need he speak more then he did 2. Let us apply it to the thing in hand grant that he had wished it to Christians now living I aske doth he wish a Spirit of extraordinary Prophesy such as theirs was as I shall prove anon or of ordinary Prophesy such as is common in these dayes of the New Testament if extraordinary then he had wished that which no Christian could have taken hold of for a spirit of extraordinary Prophesy hath not been in the world since the Scriptures were perfected if ordinary then it makes for us for then he wishes such a Spirit as doth not exclude but include Ordination the Scripture acknowledging no Prophets in our dayes but Ordained Preachers unlesse it be those false Prophets and false Teachers which the Apostle speakes of 2 Pet. 2. 1. 1 Iohn 4 1. For my part I judge he speakes of such a spirit which himselfe had and which was then powred down upon Eldad and Medad which was extraordinary and therefore not applicable to us 3. The speech it selfe is to be understood as it is uttered not indicatively but optatively For Moses doth not wish absolutely that all the Lords people were Prophets but quantum adse as for his part he envyed no man that had the Spirit as well as himselfe nor would he have his servant Joshua or any man else to envy for his sake but he wisheth all good to all men as it might be expedient for them This is the plain meaning of the place as he that reads may quickly understand The like speech hath Paul 1 Cor. 14. 5. I would that yee all spake with Tongues yet he saies before Chap. 12. 29 30. Are all Prophets Doe all speak with Tongues His meaning is the same with Moses he wo●●d not that the dignity of his person should stand in the way or bee any hinderance of others from partaking in the like gift q. d. As for my part I can easily beare yea I wish that that gift of Prophesy which is in me were common unto all nor will I have any man forbid for my sake and this I am perswaded is the sincere desire of every faithfull Minister even of the most eminent that your selfe Mr. Chillenden and all Christians might have the same spirituall gifts which they have if it might stand with the will of God and order in the Church But what then Is this any ground for a man to run before hee is sent Jer. 23. 21. But Chillenden it seemes doth judge the giving of the Spirit a sufficient sending For thus it followeth Chill That which made them Prophets was the Lords putting his spirit on them Why then should not men now to whom God hath given of his spirit with gifts utterance and knowledge be Prophets and Preachers The gifts of God are not given to be hidden under a Bushell or to be kept in a Napkin c. Answ Doubtlesse the Lords putting of his Spirit on them made them Prophets but this powring out of the Spirit did eminently include Ordination or that which was equivalent or transcendent to it even an impulsive command from the Spirit which they could nor resist Amos 3. 8. The Lord hath spoken who can but Prophesy Yea I conceive that the Spirit so over-powred them as that they were not masters of their own words and gestures but were acted by a secret Spirituall violence even above themselves to an high and extraordinary sublimity of speech and insolency of gesture to the astonishment of those that beheld and heard Of Saul it is said that when a Spirit of Prophesy came upon him he stript off his cloathes and lay down naked all that day and all that night 1 Sam 19. 24. And in respect of those insolent expressions and gestures which they were carryed forth to that did they receive the Spirit of Prophesy suddainly falling upon them it became an ordinary speech in Israel if they saw any strange and insolent carriage in a man yea though it came from an evil Spirit to say that he Prophesyed 1 Sam 18. 10. And we know that the Spirit falling upon an ungodly man so overmastered him that he spake what he never intended nor had any mind to speak Balaam I mean Num 23. 24 These Prophets therfore w●●● rather passive then active in their Prophesyings which I conceive to be the reason why the Hebrewes for Prophesying use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal the passive voyce Prophetaties est there being no Hebrew word of the active signification to expresse it by intimating that men were rather passive then active in Prophesying Hence they could not use those expressions and gestures which are naturally most perswasive as men in Preaching doe but such as they were acted too by the Spirit yea and what they spake they spake from the Spirit even divine misteries immediately inspired wherein it was impossible for them to erre though such they might bee as they themselves understood them not whereas our Preaching consists in an explication and application of the Word which the simple and unlearned may wrest through their ignorance either to a wrong sense in explication or to a wrong subject in Application And lastly the end of this spirit of Prophesy was to bee as a sensible signe of confirmation to them that received it that God had called them in particular to some great and eminent imployment Numb 11. 16 17. Hence t is said verse 25. They Prophesyed and ceased not so the Chaldee translateth it but the Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they added not viz. to Prophesy any more as D●ut 5. 22. These words hee spake and hee added no more intimating that then indeed they Prophesyed but not from thenceforth continually because the Spirit was given them but as a temporary gift and miracle for confirmation of their Office As unto Saul 1 Sam. 10. 6. and Caiaphas the High Priest John 11. 50 51 52. Now lay all these together and it will appeare that in efficient matter forme and end the Prophesying spoken of Num. 11. was extraordinary and

seen the Lord and many Revelations they had of things not conteined in the Scriptures of the Old Testament which the Prophets had not 6 But be they what they will be their practise cannot be brought down as a precedent for private Christians in our dayes to prophesy because the gift of prophesy perished in that age when the Scriptures of the Old and New-Testament were accomplished For prophets were both in time and dignity before Pastors and Teachers 1 Cor. 12. 28. But the most honourable Office in the Church from thenceforth to the end of the world 1 Tim. 6. 14. is the Office of Pastors and Teachers 1 Tim. 5. 17. therefore prophesy is ceased being an extraordinary gift peculiar to Prophets onely not to all gifted believers Let us now heare what Chillenden sayes to the contrary Chill First saith he the whole body of the Church of Corinth was not extraordinarily gifted Answ Very true For some were Prophets not all Therefore the particle all vers 31. is not to be understood of the whole Church Chill Secondly saith he The Apostle forbids women to Preach because they must be subject to their husbands therefore he gives all men that were gifted leave to Preach Answ If this Argument be good it will infer a liberty for all men to preach of what condition soever as for gifted men for may not I argue thus No woman may preach because she is a woman Therefore every man may preach as well as infer this therefore every gifted man may preach unlesse the prohibition made to women reacheth only to gifted women And by the same reason that Chillenden upon that supposition of womens not preaching infers a liberty of preaching to men with this restriction if they be gifted by the same reason will I infer the same liberty for men with this restriction if they be ordained But for my part I conceive the Apostles prohibition as it reacheth generally to all women so it is intended specially against women which had or pretended that they had a spirit of prophesy for such then were in those dayes Act. 21. 9. though there be none now And I am inclined the rather thus to think because the Apostle doth not say simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Ai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which particle Ai as Scaliger the great observes is evermore determinative in the Scripture pointing out some speciall or individuall So that the Apostle doth hereby strictly forbid women though Prophetesses to preach in the Church and that for a morall reason which a positive precept doth not supersede because they must not usurpe authority over the man And therfore is the Church of Thyatira blamed for suffering that woman Jezebel to preach notwithstanding she called her selfe a Prophetesse Rev. 2. 20. Chill But Chillenden saith that women Prophetesses might Preach and proves it from Luke 2. 36. Exod. 15. 20. Judges 4. 24. Answ Women though Prophetesses never took upon them publiquely to teach the Church The places alledged do not prove the contrary nor any thing like it As for Anna Luke 2. 38. The Text saith she came in at that instant namely into the Temple and gave thankes unto the Lord and spake of him to all them that looked for Redemption in Jerusalem What is this to the purpose Is a particular thanksgiving before three or foure people and in all probability there were not many more at least in hearing a publique preaching before the Church And whereas it is said she spake of him to all that looked for Redemption in Jerusalem it must needs be understood privatly and from house to house for all that looked for Redemption in Jerusalem which were many thousands were not then in the Temple to heare her speake And the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate comming in at that instant signifieth that it was by meere accident that she came to the Temple at that time and therefore I do not beleeve that any of Jerusalem came thither to meet her To Miriam Exod. 15. 20. I answer That all that is said of her is this that shee and her maydens sang praises together to God though shee brought up the chore being a prophetesse And what they sang was no more then the very same which the men had sang before them for the text saith shee answered them ver 21. compared with ver 1. But what is this to publike preaching before the Church Because we allow women to singe in the Church must wee therefore allow them to preach in the Church Singing is for the edification of the members of the Church in particular not of the whole Church collectively therefore to sing is not properly to speake in the Church for he that singeth speaketh to himselfe Eph. 5. 19. To Deborah Iudges 5. which I suppose is the place you meane I say the same Deborah and Barak sang which is no preaching nor yet is it recorded whether publikely before the Church or privately as Mary and Elizabeth each to other Though I conceive also that in her case there might be some peculiarity shee being extraordinarily raised up to be a Queen and Judge in Israel and in that respect superior to all the men in Israel nor subject to any and therefore not equally bound with other women to observe the Apostles rule Chill But saies Chillenden The Apostle exhorts that the Church should judge of the Doctrine ver 29. If they had beene extraordinary Prophets they could not erre and then there had beene no need of iudging Answ The Apostle doth not exhort that the Church should Judge but the other prophets for as some had the gift of tongues speaking suddainly in a language they understood not and therefore God gave to others a gift of interpretation of tongues 1. Cor. 14. 27. 18. so many might be suddainly inspired with a spirit of Prophesy and therefore others had a gift of discerning of spirits whereby they knew a Prophet of God speaking from the spirit of God from a minister of Satan transformed 1 Cor. 12. 10. into an Angell of light for in those dayes there were false Prophets gone abroad who called themselves the Prophets of God I hill The Apostle ver 37. 38. exhorteth them to acknowledge the things hee writes to be the commandments of God Could they be thus infallibly guided by the spirit and yet must Paul call on them to acknowledge the things he writes to be the commandments of the Lord Jesus Answ Boys play As if 1. something might not be revealed to an Apostle and not to a prophet seeing something might be revealed to one Prophet and not to another ver 30. As if 2ly the Apostle did not here put an apparent distinction between a Prophet and a spirituall man if any man think himselfe to be a Prophet or spirituall saith he as also a Prophet is distinguished from a righteous man Matt. 10. 41. ascribing to both a spirit of judgement the one by a propheticall gift for prophets could judge ver 29. the other by a gift of wisdome whereby the spirituall man judgeth all things 1 Cor. 2. As for that phrase Let him acknowledge it doth not necessarily carry with it the force of an exhortation but of a simple affirmation as it were signifying who are the true Prophets of the Lord and who not as in the same phrase t is prophesyed that towards the latter end of the world good men shall grow better evill men worse Rev. 22. 11. Chill But vers 39. The Apostle puts them upon the use of meanes for this prophesying which argues the gift was not extraordinary Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T is in the Greek as vers 1. Be zealously affected towards or zealously desirous after spirituall gifts and what he meanes by it himselfe expounds vers 12 13 Even so yee for asmuch as yee are zealous of spirituall gifts seek that you may excell to the edifying of the Church Wherefore let him that speaketh in an unknown tongue pray that he may interpret And this is all the meanes the Apostle prescribeth which is far from arguing that the gift was attaineable in a way of ordinary study and industry Though we also acknowledge that the spirit of prophesy might be quenched through the neglect and dissolutenesse of him who sometimes formerly had received it FINIS