Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	apostle_n	church_n	holy_a	4,372	5	5.0742	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A75413	An answer to a scandalous paper, lately sent to the right Honourable the Lord Mayor, touching a late dispute intended by the Anabaptists with the Presbyterians. As also, a briefe discovery of the grosse mistakes and confused puslements of Anabaptisticall spirits in the point of rebaptising, according to Mr. Saltmarsh, in somelate [sic] exceptions here recited. With a reply to the main arguments of F.C. the great Anabaptisticall champion, / by a well-willer and daily desierer [sic] of a happy settlement of truth and peace.	Well-Willer and Daily Desierer of a Happy Settlement of Truth and Peace.	1646 (1646)	Wing A3345; Thomason E355_16; ESTC R201115	4,878	8

AN ANSWER TO A scandalous Paper lately sent to the right Honourable the Lord Mayor Touching a late Dispute intended by the Anabaptists with the Presbyterians AS ALSO A briefe Discovery of the grosse mistakes and confused puslements of Anabaptisticall spirits in the point of Rebaptising according to Mr. Saltmarsh in somelate exceptions here recited WITH A Reply to the main Arguments of F.C. the great Anabaptisticall Champion by a well willer and daily desierer of a happy settlement of Truth and Peace LONDON Printed for T.B. 1646. A Reply to the Anabaptisticall Letter sent to the Lord Mayor by a namelesse Author FIrst the Accusation therein is false his Lordship broke not his Promise concerning the Disputation For his Lordship promised by the Accusers own confession nothing but what the Honourable Houses should condescend unto and since his Lordship was not sought unto in the first place before the private Disputation which was appointed but by the multitude prevented which they so much thronged to heare having more puslement then practise in it certainly his Lordship upon mature deliberation well considered the many ill conveniences which might insue upon such a thronged desireable Disputation on your part Secondly Your spreading of your hopes to get the day of your desire which was spread as you say 30. or 40. mile might upon the same ground as the former was have prevented you if the multitude of City and Country could do it and happy were it for both City and Country if there was not so much needlesse dispute and so little practise which questionlesse his Lordship well perceives Thirdly Concerning his Lordships publishing an adjournment of the Disputation to a convenient time his Lordship declared sufficiently that it was but untill he should receive the pleasure of both Houses about the same Fourthly Your taxing of his Lordship to turn your enemie by approving of the Remonstrance for answer unto which though something therein may be excepted against yet it was done doubtlesse upon a mature an advice to as good purpose as your disputation might have proved And if so many thousand eyes looke upon his Lordship only as the furtherer of such a Disputation though the same eyes look another way his Lordship need not much to waigh that matter Fiftly Whereas you conclude that the Clergie and his Lordship having debated the matter suspect the truth of their cause and their owne ability as not daring to shew their faces in the open field I am perswaded rather the needlesnesse of the Dispute and those far fetcht pretences of yours diving more into a circumstance then a substance prevents the same your own Weapons abroad sufficiently discover your skill to be no such Master Fencers as you pretend and though seven Churches can joyne in one for a Confession it is most certain all the seven are not able to establish one of those seven though the least Congregation into a practise of what they could all joyn in one to confesse In the sixt place whereas you remember his Lordship to be tearmed one of the builders of Sion questioning whether it be Gods Sion or the Synagogue of Scotland and as you say plainly that it is out of question that the rule of Gods word should be all our rule for Practise Stand to your word Practise and then what practise do you mean if by Practise you intend Baptisme of whom you please to bestow it upon you must either prove Baptisme to be of more account then Paul makes it or else lay by this your mention of Practise Lastly to sum up all your perswasions insinuations and invectives expecting to obtain your desire in a publique Disputation rebaptising being found of no concernment to a Christian life and so plain disagreeing to circumsission for person time and place doth sufficiently satisfie those that are not so much taken up with circumstantiall disputes as reall practise in Life and Conversation which in many by this meanes is much abated and eclipsed to that once they were and if yet you stand in need of more work cleare those exceptions which Mr. Saltmarsh hath laid down and there you shall find work enough to settle some that more nearly concern you and not thus to looke abroad for such a publique Disputation And thus leaving that Letter of false accusation I shall give you in the exceptions of Mr. Saltmarsh against Rebaptising in his smoke in the Temple page 10. c. some of which I have here inserted ●ith little alteration 1. That Anabaptisticall Disciples cannot so baptise as the first did because they are not so gifted and qualified as the Disciples of Christ and the Apostles were 2. That there was nver any one Disciple in all the new Testament that did baptise by way of Authority but he was able to make out the truth of his calling and dispensation either by Miracles or Gifts 3. Those ought not now to Rebaptise that take it thus upon them unlesse they could give out the Holy Ghost with it which they cannot doe 4. That the Churches where Rebaptising is used where they pretend most full and pure practise of ordinances yet have no greater gists then other Churches But more particularly now to the main Arguments of one of the chiefe of their Champions 1. He argues thus That which God hath joyned together no man ought to separate But faith or dipping according to the originall no man ought to separate 1. Reply Though the major be true yet the minor and the Argument are both false for faith and baptisme are not inseparably joyned together though the Apostles were sent to preach and baptise all Nations Math. 28.19 yet many afterward fell and perisht in unbeliefe And on the contrary many have gone to Heaven that were never baptised for we are all the Children of God by faith in Christ Jesus Gal. 3.26 and Baptisme is not here annext and although a man be baptised or dipt if he believe not he shall be damned All Christians or Saints are not made so by Baptisme but by another worke 2. Reply By this Argument none now should be baptised untill they were able to worke signes which Christ said should follow those that did believe Mark 16.17 And if you will grant signes or miracles are ceast so also is the spirit of deserning who are believers But in the next place he cites the decree of Pope Inocentius the third and the decree of Gregory to prove baptisme Antichristian To which for answer know that we have a far better ground 1. because they belong to the Covenant Gen. 17.7 Secondly they are called holy 1 Cor. 7.14 Thirdly which is most of all they are redeemed by the blood of Christ Jo. 11.52 And lastly The Apostles practise sufficiently settles us who baptised whole Housholds Acts 16.33 and yet none can affirme that all were believers in the houshold nor prove no Children to be there And upon this practise of the Apostles it is that so many of latter as well