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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	good_a	young_a	youth_n	83	3	9.0174	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56393	Reasons for abrogating the test imposed upon all members of Parliament, anno 1678, Octob. 30 in these words, I A.B. do solemnly and sincerely, in the presence of God, profess, testifie, and declare, that I do believe that in the Sacrament of the Lord's Supper there is not any transubstantiation of the elements of bread and wine into the body and blood of Christ, at, or after the consecration thereof by any person whatsoever, and that the invocation or adoration of the Virgin Mary, or any other saint, and the sacrifice of the mass, as they are now used in the Church of Rome, are superstitious and idolatrous : first written for the author's own satisfaction, and now published for the benefit of all others whom it may concern.	Parker, Samuel, 1640-1688.	1688 (1688)	Wing P467; ESTC R5001	62,716	138

High Places These two things Idolatry and Adultery being so frequently joyned together in Scripture as the same Crime Thus far to mention no more it pleased God to provide against Idolatry by enacting special Laws in direct Opposition to the Heathen Rites When God had casher'd the more rank and notorious Acts of Heathen Worship he retained some of their more innocent Rites especially those that were derived from the antient Patriarchs before the later Corruptions were crept in lest if God had given a Law altogether new and abolished all their Old Customs People that are always fond of the Usages of their Fore-fathers should rather have revolted to the Heathen Idolatry than submit themselves to such a new and uncouth Religion and therefore out of condescention to their rudeness and weakness God permitted them to retain several of their former Rites and Ceremonies in his new Worship that by that Indulgence he might win them more easily to embrace his new Institution And this seems to be the Grammatical Sense of St. Paul's Expression That God suffered their Manners in the Wilderness Forty Years where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffered is taken from the Use or Language of Mothers or Nurses that are forced to humour and comply with the little Follies of their Children by any way to please them In allusion to this word God was pleased to express his Treatment of the Children of Israel who knowing the weakness of their rude and childish Understandings permitted and indulged them to enjoy not a few of their former Conceits together with his own Divine Law. And so Moses lets them know in his Farewel Speech That the Lord had all along born with them as a Father doth with his Child And so Grotius paraphrases that passage of St. Paul When we were Children we were in Bondage under the Elements of the World i. e. says he we were under subjection to those Rites and Usages that were common to us with the rest of the World as Temples Altars Sacrifices New Moons to which he might have added Oblations of First Fruits Purifications Festival Solemnities Tabernacles Dedication of Tenths the Ark the Cherubim or Teraphim for they are promiscuously used in Scripture and are of very antient use These and the like old Customs were enjoyned the People of Israel lest for want of them they should relapse to Idolatry And because these Customs were common to the Jews with the rest of the World therefore they are call'd the Elements of the World and weak and beggarly Elements and carnal Ordinances that were impos'd and born with till the time of Reformation in the Apostolical Writings when they would beat down the value of the Mosaick Law. But to omit the rest I shall only insist upon the Cherubim that God commanded to be placed over the Ark and all Divine Worship to be directed towards them And thou shalt make two Cherubims of Gold of beaten work shalt thou make them in the two ends of the Mercy seat c. That they were Statues or Images is out of doubt by their Description but of what particular Form is matter of Controversie among learned Men tho what ever they were I am not concerned it is enough that they were Images used in the Worship of God and then the use of Images is not in it self Idolatry That the Word originally and properly signifies an Ox is evident from Ezekiel who uses the Words promiscuously Chap. 1. 10. As for the likeness of their Faces They four had the Face of a Man and the face of a Lyon on the Right side and they four had the face of an Ox on the left side they four also had the face of an Eagle but Chap. 10. 14. the same things are thus described And every one had four faces the first Face was the face of a Cherub the second the face of a Man the third of a Lyon and the fourth of an Eagle And as an Ox or a Cherub was used by the Antients as a Symbol of Strength or Power so thence came they to signifie the thing it self so God tells the King of Tyre that he was his anointed Cherub i. e. that he had made him great and powerful Hence whenever God in Scripture is said to sit upon or dwell between the Cherubims it is when his Power particularly is represented Thus when the Israelites were defeated by the Philistins they agree at a Council of War to send for the Ark of God to save them out of the hands of their Enemies So the People sent to Shiloh that they might bring from thence the Ark of the Covenant of the Lord of Hosts who dwelleth between the Cherubims So King Hezekiah in his Distress calling upon the Divine Protection and Deliverance from his Enemy And Hezekiah prayed before the Lord and said O Lord God of Israel that dwellest between the Cherubims thou alone art God of all the Kingdoms of the Earth So Psal. 99. 1. The Lord reigneth let the People tremble he sitteth between the Cherubims let the Earth be moved And for this reason were these sacred Images placed over the Ark as the Symbols or Hieroglyphicks to represent the Presence of the Divine Majesty so that as the Ark is styled God's Footstool the Cherubims are called his Throne And so when the Ark and Cherubims were brought into the Temple this Anthem was sung Lift up your Heads O ye Gates and be ye lifted up ye everlasting Doors and the King of Glory shall come in Who is this King of Glory the Lord of Hosts the Lord strong and mighty the Lord mighty in Battle In short these Images were the most sacred things in all the Jewish Religion what they were I will not determine some will have them to have been Statues of Beautiful Youths as they are now vulgarly represented Others the Statue of a young Bullock from the synonymous signification of the Words But the most learned conclude them as they suppose with good Authority from the Scriptures not to have been any one certain Form but mixt of several Forms in which that of a Bullock had the biggest share but compounded of these four shapes a Man's Face an Eagles Wings a Lyons Back an Oxes or Bullocks Thighs and Feet As they are described in the fore cited Chapters of Ezekiel 1. 10. And to this no doubt St. Iohn alludes in his Vision of the Four Beasts Rev. 4. 6 7. Round about the Throne were four Beasts and the first Beast was like a Lyon and the second like a Calf and the third had a face as a Man and the fourth was like a flying Eagle And they rest not day and night saying Holy Holy Holy Lord God Almighty which was and is and is to come In Allusion 't is no doubt to the representation of the immediate Divine Presence in the Ark by the Cherubims that were made up of these four Beasts that were probably pitcht

Fathers of the Council believed the Reality of the New substantial Presence under the Old Accidents yet they had more Temper and Discretion than to Authorise it by conciliar Determination and therefore use only the Word Species and no other Word is used by Nicolas II Gregory VII and Innocent III that are thought the Three great Innovators in the Argument of the Real Presence that properly signifies Appearance but nothing of Physical or Natural Reality so that tho the Presence under the Species be real yet as the Council hath defined it it is not Natural but Sacramental which Sacramental Real Presence they express by the Word Transubstantiation and recommend the Propriety of the Word to the Acceptance of Christendom This is the short History of the Real Presence in the Church of Rome where as far as I can discern the thing it self hath been owned in all Ages of the Church the Modus of it never defined but in the Schools and tho they have fansied Thousand Definitions to themselves their Metaphysicks were never admitted into the Church And so I proceed to give an Account of it as it hath been defin'd in the Protestant Churches where we shall find much the same Harmony of Faith and Discord of Philosophy as in the Church of Rome And first we must begin with the famous Confession of Ausburg that was drawn up by Melancthon and in the Year 1530 presented to Charles the Fifth by several Princes of Germany as a Declaration of the Faith of the first Reformers and as the only true standard of the Ancient Protestant Religion The Confesion consists of Two parts I. What Doctrines themselves taught II. What Abuses they desired to be reformed As to the later the Emperor undertook to procure a General Council As to the former particularly this Article of the Presence in the Sacrament they have published it in two several forms In the Latin Edition it is worded thus Concerning the Lords Supper we teach That the Body and Blood of Christ are there present indeed and are distributed to the Receivers at the Lords Supper and condemn those that teach otherwise In the German Edition it is worded thus Concerning the Lords Supper we teach That the true Body and Blood of Christ are truly present in the Supper under the species of Bread and Wine and are there distributed and received And in an Apology written by the same hand and published the Year following it is thus expressed We believe That in the Supper of our Lord the Body and Blood of Christ are really and substantially present and are Exhibited indeed with those things that are seen the Bread and Wine This belief our Divines constantly maintain and we find not only the Church of Rome hath asserted the Corporeal Presence but that the Greek Church hath anciently as well as at this time asserted the same as appears by their Canon Missae The same Author Explains himself more at large in his Epistle to Fredericus Myconius I send you says he the passages out of the Ancients concerning the Lord's Supper to prove that they held the same with us namely That the Body and Blood of our Lord are there present indeed And after divers Citations he concludes That seeing this is the express Doctrine of the Scriptures and constant Tradition of the Church I cannot conceive how by the name of the Body of Christ should only be understood the sign of an absent Body for though the Word of God frequently makes use of Metaphors yet there is a great difference to be made between Historical Relations and Divine Institutions In the first matters transacted among Men and visible to the Sence are related and here we are allow'd and often forced to speak figuratively But if in Divine Precepts or Revelations concerning the Nature or the Will of God we should take the same liberty wise Men cannot but fore-see the Mischiefs that would unavoidably follow There would be no certainty of any Article of Faith. And he gives an instance in the Precept of Circumcision to Abraham That upon those Terms the good Patriarch might have argued with himself That God never intended to impose a thing so seemingly absurd as the words sound and that therefore the Precept is to be understood only of a Figurative or Metaphorical Circumcision the Circumcision of our Lusts. So far this Learned Reformer Now the Authority of Melancthon weighs more with us of the Church of England as the learned Dr. St. very well observes that in the settlement of our Reformation there was no such regard had to Luther or Calvin as to Erasmus and Melancthon whose Learning and Moderation were in greater Esteem here than the fiery spirits of the other and yet few Writers have asserted the Substantial and Corporeal Presence in higher terms than this moderate Reformer and though he may sometimes have varied in Forms of Speech he continued constant and immovable in the substance of the same Doctrine For in the Confession of the Saxon Churches at the Compiling of which he was chief Assistant drawn up in the Year 1551 to have been presented to the Council of Trent a true and substantial Presence is asserted during the time of Ministration We teach say they That Sacraments are Divine Institutions and that the things themselves out of the use desing'd are no Sacraments but in the use Christ is verily and substantially present and the Body and Blood of Christ are indeed taken by the Receivers There seems to have been one singular Notion in this Confession That the Real and Substantial Presence lasts no longer than the Ministration but that is nothing to our Argument as long as a substantial Presence is asserted In the Year 1536 an Assembly of the Divines of the Ausburg Confession on one side and the Divines of Vpper Germany on the other conven'd at Wirtemberg by the procurement and mediation of Bucer who undertook to moderate between both parties where they agreed in this form of Confession We believe according to the words of Irenaeus That the Eucharist consists of two things one Earthly the other Heavenly and therefore believe and teach That the Body and Blood of Christ are truly and substantially exhibited and received with the Bread and Wine This is subscribed by the chief Divines of both Parties and approved by the Helvetian Ministers themselves The Bohemian Waldenses in their Confession of Faith presented to Ferdinand King of the Romans and Bohemia declare expressly That the Bread and Wine are the very Body and Blood of Christ and that Christ is in the Sacrament with his Natural Body but by another way of Existence than at the Right-hand of God. In the Greek Form of Consecration this Prayer was used Make this Bread the precious Body of thy Christ and that which is in this Cup the precious Blood of thy Christ changing them by thy Holy Spirit which words are taken out of the Liturgies of St. Chrysostom and St. Basil. And Ieremias

believe or profess that there is a real or corporeal Presence as they Phrase it of the Body and Blood of Christ in the Holy Eucharist This Declaration though it seem'd to be aim'd with a particular Malice against the Lutherans and their peculiar manner of Asserting and Explaining the real Presence yet it strikes at the general Doctrine it self held in all Churches And as these were the great Alterations made at that time so who were the Authors and Contrivers of 'em is so utterly unknown to Historians that they are not so much as able to conjecture Doctor Heylin would ascribe it either to the Convocation it self or some Committee appointed by it But this is the officious Kindness of the good Man to help out the poor oppressed Church at that time at a dead Lift having no Record or Authority for his Assertion Doctor Burnet has often heard it said That the Articles were fram'd by Cranmer and Ridley But whoever told him so knew no more than himself I am sure it is the meanest Trade in an Historian to stoop to Hear-says All that can be conjectured of it is That it was done at that unhappy time when Dudley Governed all who when he form'd his great and ambitious Designs first as the Historian Remarks endeavoured to make himself Popular and to this end among other Arts he made himself Head and Patron of the Calvinian Faction and entertain'd the Establish'd Church with Neglect and Contempt and therefore I find not Ecclesiastical Matters referr'd to the advice of the Regular Ecclesiastical Order but were either Transacted by Himself and his Agents in private or some incompetent Lay-Authority As to this matter of the New Liturgy and Articles there is no Record but an Act of Parliament by which they are Impos'd and Authoriz'd Whereas there hath been a very Godly Order set forth by the Authority of Parliament for Common-Prayer and Administration of the Holy Sacraments to be used in the Mother Tongue within this Church of England agreeable to the Word of God and the Primitive Church very comfortable to all good People desiring to live in Christian Conversation and most profitable to the Estate of this Realm upon the which the Mercy Favour and Blessing of Almighty God is in no wise so readily and plenteously pour'd as by Common-Prayers due using of the Sacraments and often Preaching of the Gospel with the Devotion of the Hearers and yet this notwithstanding a great number of People in divers parts of this Realm following their own sensuality and living either without Knowledge or due Fear of God do willfully and damnation before Almighty God abstain and refuse to come to their Parish Churches and other places where Common-Prayer and Administration of the Sacraments and preaching of the Word of God is used upon Sundays and other Days ordain'd to be Holy-days II. For Reformation hereof be it enacted by the King our Sovereign Lord with the assent of the Lords and Commons in this present Parliament assembled and by the Authority of the same that from and after the Feast of All-Saints next coming all and every person and persons inhabiting within this Realm or any other the King's Majesty's Dommions shall diligently and faithfully having no lawful or reasonable excuse to be absent endeavour themselves to resort to their Parish Church or Chapel accustomed or upon reasonable let thereof to some usual place where Common-Prayer and such Service of God shall be used in such time of Let upon every Sunday and other days ordained and used to be kept as Holy-days and then and there to abide orderly and soberly during the time of the Common-Prayer Preachings or other Service of God there to be us'd and ministred upon pain of Punishment by the Censures of the Church III. And for the due execution hereof the King 's most Excellent Majesty the Lords Temporal and all the Commons in this present Parliament assembled doth in God's name earnestly require and charge all Archbishops Bishops and their Ordinaries that they shall endeavour themselves to the uttermost of their Knowledges that the due and true execution thereof may be had throughout their Diocesses and Charges as they will answer before God for such Evils and Plagues wherewith Almighty God may justly punish his People for neglecting this good and wholesom Law. IV. And for their Authority in this behalf be it further likewise enacted by the Authority aforesaid That all and singular the same Archbishops Bishops and all other their Officers exercising Ecclesiastical Iurisdiction as well in place Exempt as not Exempt within their Diocesses shall have full Power and Authority by this Act to Reform Correct and Punish by Censures of the Church all and singular persons which shall offend within any their Iurisdictions or Diocesses after the said Feast of All-Saints next coming against this Act and Statute any other Law Statute Privilege Liberty or Provision heretofore made had or suffered to the contrary notwithstanding V. And because there is risen in the use and exercise of the aforesaid common Service in the Church heretofore set forth divers doubts for the fashion or manner of the Ministration of the same rather by the curiosity of the Minister and Mistakers than of any other worthy cause therefore as well for the more plain and manifest Explanation thereof as for the more perfection of the said Order or Common Service in some places where it is necessary to make the same Prayer and fashion of Service more earnest and fit to stir Christian People to the true honouring of Almighty God the King 's most Excellent Majesty with the assent of the Lords and Commons of this present Parliament assembled and by the Authority of the same hath caused the aforesaid Order or Common Service Intituled The Book of Common-Prayer to be faithfully and godly perused explained and made fully perfect and by the aforesaid Authority hath annexed and joined it so explained and perfected to this present Statute c. In this new Office beside the forementioned alterations in the Liturgy it self there was order'd in the Rubrick the Abolition of Copes and Hoods neither is it altogether unobservable that at this time Hopkins his Psalms broke in upon the service of the Church But in the beginning of Queen Elizabeth's Reign when the Reformation was setled in that State in which it ever after continued that new Declaration of the Second Liturgy of King Edward was rejected together with the 29th Article and the First old Form of Distribution was restored And that 's a clear Declaration of the Sence of this Church for a real and essential Presence when it was so particularly concern'd to have all Bars against it remov'd And from that time forward the most eminent Divines in it were successively from Age to Age the most Assertors of it It were in vain to recite the numberless Passages to that Purpose it having been so often done by other Hands A List of the Names of the