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A93885 Some observations and annotations upon the Apologeticall narration, humbly submitted to the Honourable Houses of Parliament; the most reverend and learned Divines of the Assembly, and all the Protestant Churches here in this island, and abroad. Steuart, Adam. 1644 (1644) Wing S5492; Thomason E34_23; ESTC R21620 55,133 77

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incompossibiles A whole thing cannot be wholly or all wayes or according to all its possible Modifications for many of them severally or apart are possible which conjunctly are incompossible if I may so expresse my self or rather impossible So a man may be white and he may be black but he cannot be white and black together for these two qualities being contrary are impossible or incompatible one with another If then feeding either by way of teaching or ruling or the power to feed be taken in actu primo viz. for the facultie to feed this Proposition The combined Eldership or a Classicall or Synodall Assembly and every particular Elder considered apart and separated from the combined Presbyteries have power to feed teach or rule all particular Churches is true And as for the particular Elders which may seem the most absurd it appeareth cleerly for if they had it not how could ye or they Preach in sundry and divers particular Churches as ye do out of your own particular Churches If it be answered that ye do it onely Occasionally and not Ordinarily I reply That before ye can do it either Occasionally or Ordinarily ye must have a power to do it absolutely for actus secundus supponit primum the second act supposeth the first or all actions suppose some active power from whence they proceed for a man that is no Minister can neither Preach Ordinarily nor Occasionally Item It is a certain Maxime in Logick that a Parte in modo ad Totum argument amur affirmativè ut est homo albus Ergo est homo We argue from a modified part or taken with some limitation or modification to the whole as if I say this is a white man Ergo this is a man So I say this man may Preach occasionally Ergo this man may Preach or have Authoritie to Preach For Power or Authoritie to Preach is Totum in modo and Power or Authoritie to Preach occasionally or ordinarily are partes in modo If it be objected That if every particular Minister hath Power or Authoritie to Preach in every Church or Congregation then every Minister is an universall Pastour as the Apostles But so it is not Ergo. Answ I deny the Consequence of the first Proposition for an Apostle not onely hath an universall Vocation to teach all particular Churches and Flocks but also to teach all particular and ordinary Pastours or Ministers of all particular Churches and Flocks 2. Item The Vocation of the Apostles was immediately from God 3. They were infallible in Doctrine 4. Endowed with extraordinarie Gifts 5. They had no particular Mission to restrain them to any particular Church And these four last Conditions were most conveniently annexed unto the Universalitie of their Charge which cannot be said of ordinary and particular Ministers If it be replied At least they differ not from them in the Universalitie of their Charge but onely in some Accidents as in Infallibilitie some extraordinarie Gifts c. that are meerly Extrinsecall unto the Charge and to the Universalitie thereof I answer First That these Accidents are not meerly Extrinsecall unto the Universalitie of the Apostolicall Charge but Intrinsecally annexed unto it by Gods Ordinance by Congruitie and Morally since it could not be Universally exercised without them Secondly For the better cleering of this I observe That to the Charge of a Minister three things are necessary 1. A generall Vocation to Preach and that not unlike to that which Masters of Arts and Doctors receive in Universities with this clause Hic ubique terrarum to Teach here and through all the World 2. A speciall Mission either 1. by God alone or 2. or also from the Representative Church 3. A particular Election and Admission whereby the Minister is elected by a Reall particular Church and so admitted therein to exercise his Charge The first of these three is common to the Apostles with all ordinary Ministers The second is universall in the Apostles for Christ sent them to teach all Nations and sitted them with gifts convenient thereunto But it is particular in Particular and Ordinary Ministers for orders sake and that jure divine as many learned and godly Divines hold The third jure divine should be universall in respect of the Apostles for every Particular Church was bound to admit the Apostles in case they would have preached amongst them and if any should have refused them yet in vertue of their generall Vocation and universall Mission from God they had power and Authoritie to Preach among them and in them all But in Particular and Ordinary Ministers it is onely Particular and not Universall for neither doth every Particular Church chuse elect or admit every Ordinary Minister to be its Minister neither is it bound so to do The first of these three is the remote foundation or the remote and principall cause of the Power and Authoritie that a Minister hath to Preach or to rule the Church of God The second and third are the next and immediate foundation or cause thereof or conditio sine qua non viz. The universall Mission and Admission of Ministers is the immediate cause of their universall Power and Authoritie but the particular Mission and Admission is the immediate cause of the Power and Authoritie of Particular Ministers And as we never finde the Philosophers Particularia without their Vniversalia in Particularibus inclusa never a Genus but in some Species nor a Species but in some Individuum by whose Differences their indifferent Nature is limited and determined No more finde we over this vast and generall Vocation in Ordinary Ministers without this Particular Mission of some Representative Church and Admission in and by some Reall and Particular Church or at least it should not be for without this consent Election and Admission a Minister is no more its Minister then a Man is a Womans Husband without her consent Neither can a Man be married to a Woman in generall or to an Individuam vagam but to this or that Particular Woman with whom he contracteth No more can a Preacher be sent to Preach to the Church in generall or to Particular Churches indefinitely viz. Unto quaedam Ecclesia but to this Church distinctly 1. And so I answer that a Particular and Ordinary Minister is differenced from an Universall Minister or an Apostle by the Particularitie of his charge in vertue of his Particular Mission which he hath of God by a Representative Church and of his Particular Election and Admission which depend upon that Particular Reall Church whose Minister he is and not in vertue of his generall Vocation which is common unto both Nam Principium convenientiae non est Principium differentiae That wherein things do agree cannot distinguish or make them differ 2. Every particular or Ordinary Minister may feed teach and rule all the Church but not alwayes Totam militantem Ecclesiam sed non totaliter All particular Churches but not particularly for as we have