Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	apostle_n	church_n	infallible_a	2,448	5	9.5556	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
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

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

what Opinions are to be tolerated and what not which will be a question inextricable which no mortall man appearingly is able distinctly to determine And some may say The lesse the difference be the lesse need is there for a Toleration to be granted to such a Sect For the lesse it be the greater is the Schisme 5. God in the Old Testament granted no Toleration of divers Religions or Disciplines and the New Testament requireth no lesse union amongst Christians then the old amongst the Jews 6. Either our Brethren do assent to our Doctrine and are resolved likewise to assent to the Discipline which God willing shall be established by common consent or do not If they grant the first what need they any other Toleration then the rest If the second it would be first discussed wherein they are resolved to dissent and afterwards considered whether it be of so great importance that in consideration thereof they dare not in good Conscience entertain communion with us 7. They are not pressed to be Actors in any thing against their Consciences Ergo They need not to be suiters for a Toleration or if they be it may justly be refused 8. It is against the nature of the Communion of Saints to live in Sects apart without communicating at the Lords Table which very hardly will be avoided if Toleration be granted 9. Because the Scripture exhorts us evermore unto unitie which cannot be easily procured by a Toleration of Sects which cannot but daily beget new Schismes and Divisions 10. Because there was greater difference amongst the Members of the Church of Corinth in the rim of Saint Paul and yet they communicated together yea the Apostle exhorted them unto mutuall communion and forbearance of Sects and Divisions 11. Because the Opinion of our Brethren symbolizeth too much with that of the Donatists who separated themselves from other Churches under pretext that they were not so holy as their own Neither is it unlike to the Convents and Monasteries amongst the Papists for as they all professe one Doctrine with the Romish Church and yet every Order hath its own Discipline that of S. Francis one that of S. Dominick another and in every Order one Generall and in every Monastery one Abbot Prior or President So all your Churches beleeve one Doctrine together with us and every one of your Churches hath one Minister as their Convents a particular Abbot or Prior. Ye onely differ in this That ye have no Generall or any thing answerable thereunto to keep you in unitie and conformitie 12. It is the Civill Magistrates part to take away Heresies Superstitions and Corruptions in manners after the examples of the Kings of Juda Wherefore then is not his dutie likewise to take away all Schismes which are the high-way to Heresie and consequently to deny Toleration which is a way to both 13. We have but one God one Christ and one Lord one Spirit we are one Body we have one Faith and one Baptism whereby we enter into the Church Wherefore shall we not have one Communion whereby to be spiritually fed and one Discipline to be ruled by 14. If Churches have Disciplines or Governments different in their Species then the Churches must be different in their Species also for all Collective bodies or Consociations that are governed are differenced by their different Governments as we see in Civill Government in the Constitution and Distinction of States Kingdoms and Republikes Wherefore as many divers Governments as there be in Churches as many different Species of Churches must we admit of I speak here of the Church considered according to her visible forme but the consequent is false since there is but one Church Ergo. 15. Neither Christ nor his Apostles ever granted any Toleration to divers Sects and Governments in the Church wherefore then will ye be Suiters for that which they never granted 16. Yea your New-England men whose wayes and practises in Government ye say are improved to a better Edition and greater refinement whom ye compare with our Father Abraham Pag. 5. tolerated not their Brethren who did hazard their lives in that voyage but made them go again as our Father Abraham to seek out some new Habitations in strange Countreyes yea in strange Wildernesses for themselves and their seed after them yea they would not so much as some very godly and learned Divine relateth in his learned Book against Toleration as receive some men otherwise approved by themselves both for their life and Doctrine to live in any corner of New-England howsoever here they were in danger to be persecuted for Non-conformitie And that mee ly because they differed a little from them in point of Discipline How then can our Brethren of that profession be Suiters for a Toleration in Old England where they are no more persecuted when as those of their profession refused it to those of New-England in time of great persecution Is it not to be feared That if they had the upper hand over us here as there they should send us all to some Isle of Dogs as they have done others 17. Besides all this the Scripture forbiddeth all such Toleration Reve. 2 20 1 Cor 1.12 as that of Jezabel There must be no such speeches amongst us as I am of Paul I of Apollos I of Cephas nor that some are Calvinians as ye terme us some Independenters some Brownists some Anabaptists c. We must all be Christs we must all think and speak the same things Vers 10. Otherwise men are carnall 1 Cor. 3.3 1 Cor. 11.16 18 19 20. Heb 10.25 Gal. 5.12 Neither hath the Church of God a custome to be contentious Neither permitteth the Apostle Schismes We must not quit our mutuall meetings as others do and as must be done in a publike Toleration They that trouble the Church must be cut off 18. Such a Toleration cannot but expose our Churches unto the calumnies of Papists who evermore object unto Protestants the innumerable number of their Sects whereas they pretend to be nothing but one Church 19. Of such a Toleration follows all we formerly deduced out of Independency 20. If it be granted it cannot but be thought that it hath been granted or rather extorted by force of Reason and that all the Assembly were not able to answer our Brethrens whereas indeed their Opinion and Demands are against all Reason as sundry of themselves could not deny and had nothing to say save onely that it was Gods Ordinance which yet they never could shew out of Gods Word On the contrary if it be refused it will help to confirm the Churches and the people in the Truth 21. Neither can it but overthrow all sort of Ecclesiasticall Government for a man being censured in one Church may fly to another and being again suspended in that other from thence to another and so scorn all the Churches of God and their Censures And so this order by necessary consequence will breed all sort