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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	king_n	reign_v	year_n	3,370	5	5.8258	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45123	An answer to Dr. Stillingfleet's sermon, by some nonconformists, being the peaceable design renewed wherein the imputation of schism wherewith the doctor hath charged the nonconformists meetings, is removed, their nonconformity justified, and materials for union drawn up together, which will heal both parties.	Humfrey, John, 1621-1719.; Lobb, Stephen, d. 1699.	1680 (1680)	Wing H3668; ESTC R22261	36,018	45

be ram'd down the Throat to Choak any If we were put to declare in this form of words to any Book we know of this bulk even to the Bible it self there are some might stick out It is said in the Kings That Ahaziah was Two and Twenty years old when he began to Reign and in the Chronicles that he was Two and Forty Let us suppose these two places reconcileable in the Hebrew for our Assemblies Annotations hath reconciled them but both these cannot be true at least in the English Translation If we were put therefore to declare in these words and no other I A. B. Do declare my Assent to every thing contained in our Bible we should be gravel'd For we cannot Assent to the Truth of them both in the English nor Consent to the Error of the Transcription or Translation if we think there is no other way as Mr. Diodate says to reconcile them In Psal 150. v. 28. our Psalter reads the words thus And they were not obedient to his Word our Bible reads them And they rebelled against his Word We argue here One Particular contained in the Book of Common-Prayer is the Translation of this Text. But if the Translation be true in the Psalter it is false in the Bible and if it be true in the Bible it is false in the Psalter That they rebelled and rebelled not no man can give his Assent We know indeed how the words may be true in both Translations as to the minds of the Translators the one referring them to Moses and Aaron and the other the Egyptians But we urge this more strictly The mind of the Text it self of the Holy Ghost or Davids mind whose Psalm it is was but one While the Translators then are contrary in their minds both of them cannot have Davids mind and so one of the Translations must have that meaning which is false And why must we be made then to give our Consent that both these Translations should be used when the false may be amended by the right We mention these little things among several others that have bin objected by Noncomformists heretofore to shew the insuperable incumbrance of such continued Injunctions and there is one like thing more which none perhaps before us have publickly offered It is the Rule prescribed us for the finding out the moveable Feasts and Holy day Easter-day on which the rest depend is always the first Sunday after the first Full Moon which happens next after the One and Twentyeth day of March Now examine this Rule for the late year 1674 and you will find the first Full Moon after the One and Twentyeth of March was upon the Tenth of April and consequently if this Rule hold good the next Sunday which was April the Twelsth should have been Easter-day But Easter-day was upon the Nineteenth of April as the Table for Forty years in the Common-Prayer Book does tell you as well as our Almanacks did Well! and how then shall we declare our Assent and Consent to all and every thing contained in this Book The Table is in the Book and the Rule is in the Book If the Rule be true the Table is false If the Table be true the Rule is false It is a grievous Case that we must be turned out of our Livings because we cannot give our Assent and Consent to Both. Having mentioned these lesser things then in the way we shall perhaps be blamed if we neglect some other that are of more notice with our brethren or Moment with us In the Preface before the Prayers we have this injunction And all Priests and Deacons are to say dayly the Morning and Evening prayer either privately or openly not being let by Sickness or some other Vrgent Cause We dare not here give our Consent to the use of any thing which we never intend to perform We do and shall use at home our own Prayers In the other Preface before Ordination there is this passage with larger words And to this intent that these Orders be reverendly esteemed no man shall be accounte or taken for a Lawful Priest or be suffered to execute the Functon except he be called according to this form or hath had formerly Episcopial Ordination Let the Reader here who hath any tenderness at his heart ☞ consider whether he can consent to this Whether he is so assur'd that the Nation lies under no Guilt in turning out so many Ministers who were Ordain'd only by the Presbyters as that he dares partake in the deed by his Consent Our hearts we are sure will not serve us to do it We give no Assent or Consent unto this God give those repentance that do In the Office of Baptism The Parents are not admitted to Covenant for their Children and how shall the Infant answer Crede Abrenuntie out of the mouth of the God-father It is the Parents being in Covenant that gives Title to the Childs Baptism and unless the Father or Mother make such a profession as that we can probably judge the one or the other thereby to be in Covenant we cannot some of us admit the Children to Baptism nor Themselves to the Lords Supper In the Burial How shall we be able for our lives to say of every one that dies Un-excommumcate in the Parish that God of his great Mercy hath taken his Soul unto himself with such like Expressions Or that it is certain by Gods Word that every Child Baptized before Actual Sin is in a state of Salvation Let our Learned Gataker be consulted De Baptismatis Infantilis vi Efficacia and then judge of it who will In the Rubrick to these Offices before mentioned and to the Communion if we Consent to every thing prescribed or to the use of every thing there prescribed we must not deliver the Bread and Wine to a man if he Scruple to Kneel at the Sacrament ☞ We must turn away his Child from Baptisme if he Scruples God-Fathers And if the Child dyes before it is Christned though the Parents be our dear Friends we must not allow it Christian Burial We do not Consent to these things and the shift before of these words To the use will not help us In the Service for the Holy days There are the most of us not agreed upon the Lawfulness of such days Six days shalt thou labour But above all the rest there is one things in S. Clements day prescrib'd by the new Common-Prayer Book that we wonder how those themselves that put is in can give their Consent to it which is the Change of a profitable Chapter in Esay for the Story God defend us of Bell and the Dragon There is lastly the use of the Cross a compleat Institution of is self brought in or added to the Ordinance of Christ and appearing to be of the same nature and end This we doubt does entrench upon his Kingly Office and must humbly therefore offer on reason for the removal which we sollicite

these Interpretations appear in our Arguments before against the Oxford Oath and this Subscription which we can by no means submit to without them There is moreover this Clause And I will conform to the Liturgy of the Church as it is now by Law Established we desire may be spared because upon our Declaration before of Assent and Consent which must be the Bounds of our Sense thereof it is needless altogether and can serve but for a Snare only to Mens Consciences And forasmuch as there is an Oath prescribed and required of all Non-conformist Preachers that Reside in any Corporate-Town by a certain Act of this Parliament made at Oxford in the 17th Year of His now Majsties Reign Entituled An Act for restraining Non-conformists from inhabiting Corporations We do further declare That it shall suffice any Man for the Enjoyment of his Free-born Liberty of Inhabiting where he think best and serve him also instead of the fore-mentioned Subscription to take that Oath in this Form of VVords following I A. B. do firear That I hold it unlawful upon any Pretence to take Arms against the King his Government or Law And that I disclaim that dangerous Position of taking Arms by his Authority against his Person or any Legally Commissionated by him in the Legal Pursuit of such Commissions And that I will not Endeavour any Alteration of Government in the Church or State in any way or manner not warranted by the Constitution of the Kingdom or any otherwise than by Act of Parliament And as soon as any Man hath taken the Oath thus he shall be discharged of all Penalty for his Omission before This Oath is of the same Contents with the Subscription before and to impose both is nothing else but the multiplying Wrath and laying Load on the already Laden VVe do declare moreover That whereas it is required also in the Act of Vniformity that every Minister who enjoys any Living or Ecclesiastical Preferment shall be Ordained by a Bishop and there are several Persons of late who in case of Necessity for want of Bishops took Presbyterian-Orders Our meaning is not in any wise to disgust the Reformed-Churches beyond the Seas and make it necessary for such to be Re-ordained to the Office but that they receive this Second Imposition of Hands to the Exercise of their Office in the new Charge unto which they are or shall be called and that the Bishop shall frame his Words accordingly There is Reordinatio ad Officium which we say is generally decryed by Divines or Re-ordinatio ad Exercitium particulare which may be irrefragably proved from Acts 13.2 3. with Acts 14.26 and consiquently allow'd to serve this Occasion And whereas there is a Subscription also in the Canons and the Canonical-Oath of Obedience imposed on most Ministers by the Bishops that have given some of the greatest Occasion to Non-conformity heretofore which yet never passed into Law by any Act of Parliament We do further declare That nothing more of that kind shall be required of Ministers hence-forward than was made and held necessary by the Act of the Thirteenth of Elizabeth If the Oaths of Supremacy and Allegiance be taken and the Articles of the Church subscribed and the Declaration before to the Common Prayer made we see no need of boyling over these Three Things again for us in the Canons unless it be for a Crambe Repetita on purpose to Ki● us Neither do we think the putting any Honest Men who fear God cut of the Vineyard to be so good a Thing for her that our Wise Church of England should use so much Care and Industry as She takes that she may not miss to do it And in regard there hath been great Offence taken by Conscientious Ministers at the Bishops or their Courts commanding them to read the Sentence of Excommunication against some or other of their Parish for such Faults as they think not at all worthy of so great a Censure We declare it but a just Thing that every Minister be first satisfyed in the Cause or else be exempted from the Execution of that Charge and that the Bishop or his Court provide some other Person that is satisfyed about a it to do it As we think there is no Elder in the New Testament who is not a Pastor and that there is no Lay-Pastor so do we account that there is no Pastor or Presbyter but such as have the Power both to Rule and Teach committed to them by Christ Yet do we for al that apprehend it not only Lawful but Expedient for the ordinary Minister of our Parochial-Congregations when the Church is National to commit part of their Charge to wit that of Ruling in Actu Secundo to some few among them who are more Eminently fitted for the Work that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consequently to the Bishop So that if this Fundamental Right of Governing their own Flocks be but acknowledge a to Reside in every Presbyter by granting so much to us as this and what bath preceded comes to we shall be unwilling to fall off from Episcopacy upon the Points of Ordination and Jurisdiction And to the intent that a free Search after Truth may not be discouraged in the Pursuit of Concord and many other Scruples avoided upon that Account We declare That though an Authentick Interpretation be required as to the Substance of all Laws yet in the Articles of the Church which are Theses for Agreement and not Laws and the Homilies a Doctrinal Interpretation shall be held sufficient for an Assent or Subscription to them The Authentick Interpretation of an Article is the Meaning of the Major Part of the Convocation A Doctrinal Interpretation is the Meaning of any one of the Doctors there present and consequently of any other Learned Expositor who are supposed to have the Liberty to abound in their own Sense so long as they can agree in the Words of the Article Established And this Clause therefore we put in upon Mature Consideration in regard more especially to the Conscientious Latitudinarians who being some Arminian and some Calvinian cannot otherwise Subscribe the Doctrine of the same Theses as the Reader may see more in such another Book as this call'd The Healing Paper out of which this Bill for Union is newly Collected as out of several other Papers of the same Author the whole discourse besides excepting a little new was pick'd up and in the Year 75 laid thus together And because the very Superintendency of Bishops and that Subjection to them which is required by the Constitution of the Realm is or may be an Hinderance to many sober Ministers and other Protestants of coming into the Church who are ready to consent to the Doctrine but not to the Discipline or Government of it We do declare That so long as any Person or Party do acknowledge the King's Supremacy as Head of the Church in this Nation and obey their Ordinary or the Bishops in Licitis