Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	church_n	true_a	word_n	5,705	5	4.5833	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10170	The other parte of Christian questions and answeares which is concerning the sacraments, writte[n] by Theodore Beza Vezelian: to which is added a large table of the same questions. Translated out of Latine into Englishe by Iohn Field.; Quaestionum et responsionum Christianarum libellus. Pars altera. English	Bèze, Théodore de, 1519-1605.; Fielde, John, d. 1588.	1580 (1580)	STC 2045; ESTC S109027	101,745	336

to say the congregation doe meete in them as it was necessary in those same auncient times vnder the tyranny of the Romaine Emperours and is yet also necessary in our times in too many places Question And yet notwithstanding there are which haue once condempned these priuate meetinges in the night Answeare I doe confesse that those same night meetinges are not rashely too bee tollerated nor otherwise then by great necessitie wherevppon also in tymes past occasion was taken of casting the Christians falsely in the teeth of nighte whoringes Also in our times no lesse impudētly obiected to the French Churches But if they think them therfore to be cōdemned who whiles most cruell perfecution is hot came togeather in our times by night or yet come together surely they must condēne all the true Apostolical Churches But it was an easie matter for thē whose congregations by the autority and fauour of their princes beyng neuer dryuen into these narrowe streightes of the French men and other nations driuen therto that either must want al Ecclesiastical administration of the worde and Sacramentes or else must take whatsoeuer occasions of meeting together and comforting one another it was an easie matter I say for them too finde fault with other from whom it was agayne lawfull for them to appeale to the whole auncient and most pure Church to the testimony of their conscience to the fruites of the confession of Martyrs and finally to the tribunall seate of Christe it selfe And these forsooth accusers of the brethren neuer shewed themselues suche in that their warre scarce induring for a yeere as it is playne both these were and are who nowe haue borne the waight of most horrible persecution these 50. yeeres neither yet by the grace of God do faint vnder this burden 242. Question Let vs returne agayne vntoo the matter Doest thou thinke that the Supper of the Lorde ought to be celebrated in any other place then in the common and publike congregation Answeare This was a custome in the beginning of the old Church that the Sacrament shoulde be sent by Deacons to the sicke that were absent from the publike meeting that is to say at that time that the mysteries were celebrated of the rest in that meeting because it was meete that those whom one disease did let too be present in body should be accompted as if they were present neyther doe I doubt but that that thing brought great cōfort to those that were sick the which custome I would very gladly were restored But whether it be meete to be celebrated to the sick at that time when the supper of the Lorde is not ministred in the Churche of this I greatly doubt Question Why so Answeare Firste because the Supper of the Lorde is not a priuate action of anye houshold but meere ecclesiasticall and therefore that same domestical Lambe was slaine in Israel that yet notwithstanding it shoulde not bee done at any other time then when all Israel did celebrate this mystery Notwithstanding I doe acknowledge that in this case it is somewhat diuers For although it were very meete that these mysteries throughout whole Christendome albeit in diuerse places yet notwithstanding dayly also if it were possible or at least vpon appoynted and sette dayes were celebrated which shoulde profite very much to the witnessing of that same mutuall felowshippe and consotiation in Christ notwithstanding forasmuch as neyther of both cā be obteined for many iust and necessary causes it seemeth I know not in what sort to be contrary to the institution of the Supper of the Lorde that all the rest of the Churche omitting it some one house extraordinarily should celebrate those mysteries Moreouer vnlesse that were doone amongest all those that were sicke howe shall the suspition of partiality in respecting of persons be shunned Nowe if the Supper of the Lorde be to be ministred amongest all that are sicke lette Pastours see by what meanes the prophanation thereof may be auoyded and howe they may satisfie and vndergoe so great labours The custome therfore of certayn doe nothing at all mooue mee although that it be very ancient because the matter is too bee iudged not by Examples but by reasons Finally that is moste certayne that by thys vse the wicked thinges were brought intoo the Churche too witte in the beginning the keeping of both signes then the Wyne waxing sowre the keeping onely of one of the signes which errour is playnly agaynst the nature of the Sacramentes Hence therefore sprang another errour as though by a certayne magicall pronunciation the thing signified were tyed too the signe To be short it came so farre that saluation after a certaine sorte was tyed too those signes Question But doest thou think that for these abuses the sicke are to be depriued of this consolation Answeare I verily thinke that speciall care is too bee had for cutting off those errours Neither doe I thinke that the sicke are depriued eyther of the consolation of the word or sacramentes if they be taught because perhaps the time of relebrating the Supper with the rest of theyr brethren shall not fall out whiles they are sicke or in the tyme of theyr death therfore that they are not depriued of the fruite of that Supper which before they had celebrated For neither is the efficacie of the Sacramentes too be restrayned to that time wherein they are receiued but is spread foorth to all the times of a mans whole life But if a man think that he can shun al these incōueniences and thinke that those mysteries may be ministred to a sicke man in the congregration he requiring it vppon these conditions I woulde not be against this custome 243. Question But what thinkest thou of vnleauened bread Answeare Although I woulde not greatly contēd of that matter as of a high point yet notwithstāding I say that it is a double blotte in those Churches which rather vse vnleauened bread then bread that is leauened for this both sauoureth of Iudaisme and it is lesse agreeable vnto the proportion of dayly meate Question Yea but Christ first blessed sweete bread Answeare Forsooth because hee instituted this Supper at that time wherein it was not lawfull for the Iewes too vse any other but sweet bread Therefore so I returne the argument vpon their owne hande If Christ vsed that bread which at that time was vsuall for the celebration of this Supper the like also is too be done of vs that is to say he commanded vs to take the common vse 244. Question What thinkest thou of adoration Answeare There is no doubt but that wee must woorship God euery where and specially in the holy mysteries neither doe I thinke that there is any Churche in which there is not vsed a certain solēne geuing of thankes so also both an inwarde and outward worshipping when these reuerent mysteries as it were rather in the heauens then in the earth are celebrated But in the very taking of bread how dangerous

some wil seme so altogether of the spirit that they despise all outward things as grosse others againe beleue nothing in a maner vnles they may fele handle it with their hands But they that wil heare God first speking by his prophets then by his Apostles shal go to neither side But herof we shal see more hereafter that al things may be hādled in their fit place In few words therfore thus I answeare thee Although God teach vs spiritual euerlasting thinges inwardly by his spirit notwithstanding he semeth to haue set this law vnto him self to teach vs the same by the senses which are giuen vs vnlesse it be when he would worke any thing extraordinarily in his children Now there are fiue senses as it were the messengers of the minde too wit seeing hearing tasting smelling feeling Of these God hath made speciall choice of two too wit seeyng and hearing of which I woulde gladly learne of thee whether thou thinkest to excell the rest Question I thinke Seeing whose place aboue the rest seemeth to bee vnspeakeable Answeare Thou art greatly deceaued For albeit the sighte seeme by kinde as it were too drawe nearest the verye nature of the mynde it selfe aswell for the swiftnes of the eyes as for theyr sharpnesse in beholding things yet notwithstanding forasmuche as thou canst see nothing but that which is to be seen and as a mā would say sightable in those things themselues which are seene the most notable things cānot be seene but in mind and there are more things infinitely which cannot bee beholden then which may be seen with the eyes to be short seing whatsoeuer is conceaued in the mind may by the sound of words for soūd is appointed to teach the mind by the eares after some sort bee expressed It followeth that hearing by infinite oddes is a more profitable instrumēt then seing for the knowing of those thinges that are conceaued in the minde Question I came that I might heare a diuine not a naturall Philosopher Answeare When thou knowest to what end these words tēd thou shalt wel vnderstād the I do not any whit at all decline from the scope and end of a Diuine And if it be a wicked thing for them that speake of Diuine thinges too touche anye thing of naturall Philosophie then then thou must of necessitie blotte out in a manner al the woorde of GOD. Deniest thou therefore that there is greater vse of the eares thē of the eies for the knowledge of thinges Question No not so verily seeing we learn euerie thing by hearing and onely behold thinges that are sightable or to be seen neither are we cunning in thē vnlesse we be by hearing taught of others both what and what maner of things they are But whereto tende these thinges Answeare That thou shouldest knowe that when God appointed to teach man concerning that same secret will of his in the knowledge whereof consisteth all our saluation he chose out frō amongest all the other senses that of hearing as most fitte for that purpose by which faith cōmeth and therefore Rom. 10. righteousnesse and life as the Apostle teacheth And her of is that same authoritie and worthines of the woord of God so oftentimes witnessed in the holy Scriptures Question But in vaine is it vttered to them that are deafe And thou hast taught in thy former treatise that we are altogither by nature vnapt to heare the woord of God Answeare Now truely any man may very wel heare that is indued with the sense of hearing and also may vnderstand the meaning of those things he hath heard neither is he deuoyd of reason But in good earnest to agree and consent to these things so heard and vnderstoode as right and true no man can doe it but by the peculiar grace of the holy Ghost which notwithstanding is giuen to many Reprobates for their farther iudgement To conclude for a man to apply the promise of saluation in Christ particularly to himself which is the verie propertie of faith this is onely giuen to the elect which gift wee call the regenerating grace This foundation being layde in deede the woord of God is not preached to them that are deafe GOD giuing vs eares to heare and as Saint Luke saith opening our heartes that wee might apply through fayth vnto our selues those thinges vnderstood with our eares which flesh and blood teacheth not 5. Question I see not yet howe these thinges should belong vnto the Sacramēts Answeare Yea but I haue sayde before that God to the end he might certifie vs of his good will in sauing vs hath also chosen the sense of seeing which was the cause of instituting the sacraments Question But seeing these same euerlasting and heauenly benefits which are set foorth vnto vs in the holy scriptures to be layde hold vpon by fayth in Christ are spirituall they cannot be seene but in minde yea and Christ himselfe cannot nowe bee seene by any carnall eyes Answeare Thou sayest verie true But GOD hath found out a way whereby hee might in a manner set these thinges before our eyes yea which were of them selues inuisible and were for the greatest part as I may say not to be vnderstood Nowe that thou mayst see this matter more plainly I will not stick to vse a distinction vsed of that same Dionysius whosoeuer he were He sayth therfore that partly the doctrine wherby god deliuereth vnto vs those same holy thinges is cleare applied to our knowledge as whē this or that is spokē vnto vs in vsual knowne wordes partly darckly and mystically spoken which also he calleth symbolical that is which is so after a certaine sort taught that it doth not by by set forth those thinges naked to be vnderstood but as it were leadeth vs about by certaine thinges enterlaced and wrapped vp And that it is so the holy Scriptures plainely shew as we will anon declare 6. Question Are therefore some principles of Christian doctrine plainlyer and some darkelyer taught of God in the Church Answeare Surely in this point many haue greeuously offended because they translated those thinges to the things themselues that belonged to the forme and maner of teaching as though forsooth he taught I cannot tell what part of heauenly wisdome to be necessarie to saluatiō to the common sort another part to belong I cannot tell to what more perfect men 7. Question Doest thou say therefore that no other thinge is taught of God by the eyes or in the sacraments then that which is perceiued by the eares or by the simple word Answere I say that these differ not in the thinges themselues that are taught but in the manner of teaching 8. Question But to what purpose was it to adde that symbolical and obscurer manner of teaching to that simple and plaine kinde if no other thing be taught in that then in this Answere Yea rather that which thou thinkest to be the harder is the