Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	call_v	church_n	place_n	2,073	5	4.2692	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91846	A treatise of the vanity of childish-baptisme: wherein the deficiency of the baptisme of the Church of England is considered in five particulars thereof. And wherein also is proved, that baptizing is dipping, and dipping baptizing. by A. R.	Ritor, Andrew.	1642 (1642)	Wing R1542; Thomason E152_4; ESTC R20692	24,769	39

qualifications make a Minister as some vainely imagine but only makes him fit to be chosen into Office by the Church for if gifts or qualifications were a call to the Ministry then should Judges Counsellors Lawyers and others in the Land be reputed to be Ministers because many of these have abilities to be Ministers yet not called of God to be Ministers no more then an able Citizen is called to be the Major of the Citie by his abilities without his being lawfully chosen and placed into that Office by the Citizens and therefore qualification is no such inward call of God as is dreamt of for the call and choice of the Church of Christ by the authority given unto it by Christ is now the only ordinary true call of God to this Office and Ministry and yet not debarring the exercise of any other mans gifts either within or without the Church Object But some may object That surely these Ministers issued not from the Bishops for if they did then would they plead for their authority and not against it as most of our good Ministers now doe Answ Surely these issued from the Bishops for if they did not then would they have pleaded against their authority and not for it as most of our good Ministers did but two yeares agone and therefore seeing that their authority was unlawfull then as now and these Ministers the very same men and as learned wise and Godly then as now and the Gospell the same eternall and unchangeable Truth then as now whence then cometh this great change in these great Clerks but only from the change of the times as the reasonable motion doth informe us wherefore it is most reasonable for all men to be no longer deluded by relying and tying their Faith upon the judgements of these or any other men in the world nor upon ought else save only upon the naked truth of Gods word seene and apprehended by their own eyes and judgements and not by others nor to follow any man not Paul himselfe any further then they or he follow Christ but to accompt all the holiest men upon earth holyest Angels in heaven to be accursed if they teach any thing to be beleeved or practised in the worship of God but that which may clearely be proved by the word of God or if they go about to detain the in any false way of worship or debar them from trying all things conducing to their finding out of the truth or enjoying the just liberty purchased them by Iesus Christ 1 Cor. 7. 23. 1 Pet. 1. 18. Gala. 5. 1. If it be objected that they being no Masse-Priests are not Object Antichristian I answer they have the same Office as Masse-priests Answ though reformed in many things and this both the doctrine and practise of the Church of England pleading for succession from Rome as the Booke of Ordination and place formerly quoted doth evidently confirme● All the Masse-priests in Queene Maries dayes for that purpose were upon their submitting to the Service booke continued Ministers in their severall Congregations in Queene Elizabeths dayes by vertue of their former Ordination and so are such Masse-priests at this day although Ordained at Rome received and continued in the Church of England upon the aforesaid conditions without any new Ordination And seeing it is their own constant affirmation that Ordination as they terme it makes a Minister it must follow that no new O●dination no new Minister but they remaine still the old Masse-priests only reformed from that kinde of Massing and therefore Antichristian But all are not so made Ministers because some are chosen by Object the parish Assemblies 1. There be very few so chosen Answ 2. The Parish Assemblies are not such Churches to whom the power of Christ is committed Acts 2. 41. 44 47. 1 Cor. 1. 2 Rom. 1. 7 8. Philip. 1. 7. 3. These are Ministers before the choyce and after their leaving the Parish nor can the Parish choose any but such as are Ministers ordained by the Bishops and are not therefore made Ministers by their choyce Object But these seeke that all Episcopall power and Antichristian Lording it over the Faith and consciences of any might be utterly taken away that none other of like natur might be set up to compell men to any forme of worship prescribed by the variable Lawes and precepts of men but that the just liberty of conscience herein might be enjoyed and that the sole authority and insallible rule of lesus Christ already set up and established by his own blood might take place Answ That this is their intentions is too good to be true and too true I feare to be thought good by them But is not this rather their aymes they having bin long kept in servitude and bondage under their Fathers and now desiring a freedome would only like undutifull Sonnes be rid of their Fathers that they might divide the Inheritance and dominion amongst themselves and to set out the same power in nature only in another edition and character Object But ought not we being Lay-men and unlearned beleeve our learned and Godly Divines and relie upon their judgements in divine matters and worship before our own private opinions Ans We are herein neither to relie upon our own private opinions nor upon the judgements of all the most Godly man in the world no not though they should all concurre in one but only upon Gods word alone and this I will prove first by Scripture secondly by the Doctrine of the Church of England Thirdly by reason First by Scripture we are not to relie upon men for our bodily much lesse for our spirituall safety he is pronounced blessed that trusteth only in God Ier. 17. 5. and cursed that puts trust in man ver 7. It is the Saints practise and duty to trust only in God Psal 62. 7 8. we are commanded to beleeve God and blamed if we do not Joh. 4. 21. 8. 45 46. And in respect of divine matters no man upon Earth is to be called Father Master or Doctor but Christ only and our Father which is in Heaven Mat. 23 8 9 10. Herein are we not to be servants to any into or men 1 Cor. 7. 23. but to serve God only Mat. 4. 10. And herein are we not to feare any man no not the wrath of Princes Mat. 10. 28. Heb. 11. 26 27. Dan. 3. 16 17 18. Secondly by the Doctrine of the Church of England who 2. will not assume any such authority over the faith of any man as to tie him to beleeve or practise any thing in Religion upon her credit or upon the credit of any man or men in the world in asmuch as she hath declared expressely in the 21 Article of her Doctrine That generall Counsells even these in things ordained by them as necessary to salvation have neither strength nor authority unlesse it may be declared that they be taken out of the Scripture

signifie with but the word Baptizo doth signifie to dip Ergo the word En must signifie in and not with as is proved very clearely and denied by none who are not ignorant of the language for the Greeke Authors account bapto and baptizo to signifie that for which the Latines use mergere immergere tingere immergendo that is to say to d●p to plunge to douse over head or under water As is proved by Christs own baptisme Mar 1. 9. kai ebaaptist he hupo Ioannon eis ton Jordane● A●d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was baptized of John into the Jordan but it is not the water of Jordan was put upon him as in sprinkling the water is put upon the party And by Plut. Lib. de Superst verbis utitur Baptison seauton bis Thalassan baptise thy selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Sea which if bapto or baptizo signifie to sprinkle is to be Englished sprinkle thy selfe into the Sea and Lu. 1. 9. he was sprinkled of John into the Jordan but that is very false and without all sense and therefore without all dispute therefore the word En as used after this word baptizo must signifie in and not with Furthermore your Translators themselves as is to bee seene openly give it to Dip Mat. 26 23. O embapsas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that dippeth Mark 14. 20. O embaptomenos that dippeth Luke 16. 24. hinabapse that he may dip Ioh. 13. 26. ho ego bapsas to whom when I have dipped Rev. 19. 13. Himation bebamenon dipt unlesse they will make a different signification of baptizo from bapto which they can never do either cut of the Greeke Authors or the Scriptures written by the Apostles in that language but Mar. 7. 4. Baptismous Poteri●n lotiones peculorum Ben Ar. Montan the strictest Translator makes Lotiones Poculorum that is the washing of cups not the sprinkling of cups for the washing of cups is a putting of the cups into the water and not a putting or infusing water upon the cups Therefore it is very plaine that the use of the water in baptisme was not sprinkling the Subject with water or as I may say an imposing of water upon the Subject to be baptized but a putting or demersion of the Subject into the water The truth of this will further appeare from the consideration of these Scriptures Ioh. 3. 23. It is said of Iohn that he baptized in Aenon beside Salim because there were many waters there that is much deepe or great water as Rev. 1. 15. which reason of the Spirit of God because there were many waters there should be rendred in vaine if a little water had bin sufficient for Iohn to have baptized the people withall for we know that any little Font as you use would have yeelded him water enough to have taken thereof by handfulls to have sprinkled the whole world withall but there were manie waters not waters only Againe Acts 8. 38 39. It is said of Philip and the Eunuch that they went downe both of them into the water which they would not have done if washing or sprinkling of the face had bin the appointment of the Lord and would have served the turne it was also said of Christ That hee was baptized or dipped by John Matth. 3. 16. Mar. 1. 10. and that he came out of the water which implies his going in the water which had bin likewise needlesse if sprinkling would have served And in Colo. 2. 12. buried with him in Baptisme wherein you are also risen with him c. Againe Rom 6. 4. 5. it is said we are buried with him by Baptisme into his death And if we have bin planted together in the likenesse of his death we shall also in the likenesse of his Resurrection And in 1 Cor. 15. 29. Saint Paul amongst other arguments to prove the Resurrection hath these words what shall they doe which are Baptized for dead if the dead rise not at all why them are they Baptized for dead Now let any man that is not quite fallen out with his reason judge whether washing or sprinkling the face with water or dipping the whole man into water and rising again out of the water doth answere all these Texts of Scripture he must needs conclude that dipping the whole man into water doth answere them all and sprinkling or washing without dipping not at all for what similitude hath sprinkling with death burying rising againe none at all but dipping is a full resemblance of all and holds out unto us our profession selfe-deniall and our forsaking of all for Christs sake without which we cannot be his Disciples Luk. 14. 26 33. Now then if we well consider these Texts we shall finde that they used the water by putting the party into the water that is dipping him and not by putting infusing or sprinkling which are all one the water upon the party Therefore dipping and not sprinkling or washing without dipping must needs be the truth of that institution and the proper sense of the Holy Ghost in the Scripture dialect For as a learned and approved Author hath noted the Greeke wants not words to expresse any other act aswell as ●●pping If the institution could beare it Casaub upon Mat. 3. 11. for the Greeke to sprinkle is rantizo much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 human● authority both ancient and moderne might be produced herein all which would be needlesse seeing the Scripture it selfe is so cleere in the point as is before already declared Nor can it be proved That Baptisme was administred any other way then by dipping for at least a thousand yeares after Christ To conclude then this point if to Baptise be to dip as is proved then whosoever is not dipped is not Baptized and he that is only sprinkled or hath water only imposed upon him is not dipped whence this consequence clearely results That all those that have the administration of Baptisme either by sprinkling or by any washing without dipping have not the Baptisme of the New-testament and by consequence are un-baptized persons Repent yee therefore and be Baptized every one of you into the name of the Lord Iesus for the remission of sinnes Acts 2. 38. And now why tarriest thou arise and be Baptized and wash away thy sinnes calling on the name of the Lord Acts 22. 16. For rebellion is as the sinne of witch-craft and stubbornnesse as iniquity and Idolatry 1 Sam. 15. 23. Thirdly The power authority and office of the ministry 3. by which it is there administred is received from the Bishops who received their power from the Antichristian State of Rome That the Bishops received their power from Rome is manifest and also confessed by themselves in their book of Ordination dedicated to Arch-Bishop Abbot by Francis Mason and printed by authority Anno Dom. 1613. Lib. 1. cap. 2. fol. 11. That this is so and that the office of the ministry there exercised is received from the Bishop is a