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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	authority_n	church_n	divine_a	2,185	5	6.1623	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17925	Certaine considerations drawne from the canons of the last Sinod, and other the Kings ecclesiasticall and statue law ad informandum animum Domini Episcopi Wigornensis, seu alterius cuiusuis iudicis ecclesiastici, ne temere & inconsulto prosiliant ad depriuationem ministrorum Ecclesiæ: for not subscription, for the not exact vse of the order and forme of the booke of common prayer, heeretofore provided by the parishioners of any parish church, within the diocesse of Worcester, or for the not precise practise of the rites, ceremonies, & ornaments of the Church.	Babington, Gervase, 1550-1610.	1605 (1605)	STC 4585; ESTC S120971	54,648	69

soever they should have grounds and causes so to doe Mary since when as the Discipline and governement provinciall diocesan ministred and exercised by the late Archbishop deceased and his Suffraganes was diversly handled disputed and controverted not to be agreeable but repugnant to the holy Scriptures necessarie also for the repressing of vice the increase of faith and Christian religion to be changed they herevpon iustly fearing that the most vertuous Christian Queene deceased vpon sundry cōplaints made in open Parliament against their many vniust greevances would have reformed the same their maner of governement they then presently vpon new advise and consulation taken boldly and constantly avouched the same their governement to have bene from the Apostles times and agreeable to the holy scriptures and therefore also perpetuall and still to be vsed in no case to be altered by any king or Potentate whatsoever By meanes of which this their enclyning to the popish opinion and holding their Iurisdictiō to bee de iure divino professedly mainteyning in the Homilie wherevnto also subscription is vrged that the King and all the Nobilitie ought to be subiect to excommunication there is now at length growne such a mayne position of having a perpetuall Diocesan and Provinciall governement in the church that rather then their Hierarchie should stoope they would cause the Kings Supremacie which he hath over their said Iurisdiction to fall downe to the ground In so much as by their supposition the King hath no authoritie no not by his supreame power to alter their sayd governement at all And to this end and purpose as it seemeth in their late canons have they devised and decreed this booke of ordination to be subscribed vnto Which subscription can not but quite and cleane overthrow the Kings supremacie and auncient iurisdiction in the most dangerous degree For if their Provinciall and Diocesan orders and degrees of Ministerie together with their iurisdiction be to bee vsed as established and derived vnto them by the holy scriptures how then can it be in the power and iurisdiction of the King to graunt or not to graunt the vse of Provinciall and Diocesan Bishopisme and iurisdiction Or how may the provinciall Bishops with their Diocesan Suffraganes be called the kings ecclesiasticall officers if their iurisdictions be not derived vnto them from the king For if they be called Gods Bishops or Bishops of Gods making how then may they anie more be called the kings Bishops or Bishops of the kings presenting nominating and confirming Nay besides who then can alter them who can restreyne them who can revoke or recall their power and iurisdiction who can resist them or what king of England may pluck his neck from vnder their yoke Nay how should the kings Supremacie as by the ancient Lawes of the Realme it ought remayne inviolable when his Royall person whole Nobilitie and Realme is subiect and lyable to the censure of the canon Law excommunication Which law the Provinciall and Diocesan Bishops to this day in right and by vertue of their Provinciall and Diocesan iurisdiction and none otherwise do stil vse practise and put in execution Besides if Bishops Provinciall and Diocesan as they be described in that book be commanded in the Scriptures and were in vse ever since the Apostles times then ought they to be in the Church of England though the King and his law never allowed nor approved of them But to hold this opinion as it will vphold the Popes supremacie because the generall reasons which vphold a Provinciall Bishop will vphold a Pope so will it once againe not only impeach the Kings supremacie but also be repugnant to the lawes and customes of the Realm By which supremacie lawes and customes only the provinciall diocesan Bishops have bene hitherto vpheld For seing the lawes and customes of the Realme doe make the Kings nomination presentation and confirmation the very essence and being of a Provinciall Diocesan Bishop with vs So that these offices ought to be held only from the authoritie gift and graunt of the King how ought not the kings nomination presentation authoritie and gift yea and the law it self in this case wholy cease if the order degree ministerie and iurisdiction of a provinciall and diocesan Bishop be founded in holy Scripture Vnlesse we shall affirme that that was in the Apostles times which was not or that that is to be found in holy Scripture which is not Namely that there were in the Apostles times and that there be in the holy Scriptures no Bishops but provinciall and dioceasan Bishops to bee found And that by the law of God and the Gospell every King and Potentate hath supreme power to suffer none but Provinciall Diosan Bishops to be in the Churches So that by subscription to allow that provinciall and Diocesan Bishops be Scripturely Bishops and that their iurisdiction and power is a Scripturely iurisdiction and power is to deny that their iurisdiction and power dependeth vpon the kings iurisdiction and power or that by the kings gift and authoritie they be made Bishops But how doeth subscription you will say to the booke of ordination approve the orders and degrees of provinciall diocesan Bishops to be by Divine right rather then by humane ordinance How Why thus it is evident saith the preface of that booke to all men diligently reading holy Scripture and ancient Authors that from the Apostles times there have bene these orders of Ministers in Christes Church Bishops Priests and Deacons Yea and by the whole order of prayer and of Scripture read vsed in the forme of consecrating of an Archbishop or Bishop it is apparant that the order of an Archbishop or Bishop consecrated by that booke is reputed taken to be of Divine institution And therfore seing the names of those orders of Ministers must necessarily be taken and vnderstood of such orders of Ministers as be sett forth and described in the body of that booke it must needes be intended that the Ministers by their subscription should approve the orders of Ministers mencioned in that booke to be of Divine institution and consequently that provinciall and diocesan Ministers or Bishops have not their essence and being from the nomination gift authoritie of the King Besides if we should vnderstand by the word Bishop him that hath the Ministrie of the word and Sacraments as the Pastor teacher and by the word Priest the Presbiter that is the Governing elder and by the word Deacon the provider for the poore then for the Ministers to subscribe to the booke of ordination would no way iustifie those officers or degrees of Ministers which are described in that booke but would indeed vtterly subvert and overthrow them Because the orders and degrees of a provincial diocesan Bishop of a Priest and Deacon mentioned in that booke be of a farr differing nature from those orders and degrees of Ministers which are mencioned

provided to bee worne the Surplice may not be worne For the better manifestation whereof it is necessary that we set downe the wordes of the Statute of the parish booke and of the booke of the second of K. Edw. the sixth vnto which booke of king Edward for the vse of ornaments the Ministers be referred both by the parish booke statute of 1. Eliza. c. 2. the wordes of which statute are these Provided alwayes and be it enacted That such ornamentes of the Church and of the Ministers shall be retayned and be in vse as was in the church of England by authoritie of Parliament in the second yeare of the raigne of King Edward the 6. vntill other order shal be therein taken by authoritie of the Queenes Matestie with the advise of her Commissioners appointed and authorised vnder the great seale of England for causes Ecclesiasticall or of the Metropolitane of this Realme Thus farre the statute the wordes of the parish booke follow It is to be noted that the Minister at the time of the Communion and other times in his ministration shall vse such ornamentes in the Church as were in vse by authoritie of Parliament in the second yeare of King Edw. the sixth according to the act of Parliament in that case enacted and provided The wordes of which booke of the second of King Edward are these Vpon the day and at the time appointed for the ministration of the holy Communion the Priest that shall execute the holy ministerie shall put vpon him the vesture appointed for that ministration that is to say A white Albe playne with a vestiment or cope Afterward it is said thus Vpon Wensdayes and Fridayes the English Letany shal be said or song c. And though there he none to communicate with the Priest yet those dayes after the Let any ended the Priest shall put vpon him a playne Albe or Surplice with a Cope and say all things at the Altar c. From all which places it is plaine First that no Minister at any time vpon Wensdayes and Fridayes after the Letany ended was bound simplie to weare a surplice at the Altare for it was in his choyse to put vpon him a playne Albe or Surplice with a Cope Secondly that no Priest vpon the day and at the time appointed for the Ministration of the holy communion might put vpon him a Surplice but only a white Albe playne with a vestiment or Cope Thirdly that no Minister vpon Wensdayes and Fridayes when hee read the Letany did weare or was bound to weare an Albe or Surplice and Cope For it had bene in vayne and a thing ridiculouse for the booke to have willed the Minister after the Letany ended to put vpon him those ornamentes if in the time of reading the Letany hee had had them vpon his backe Fourthly that no minister at or in any of the times services aforesaid is bound to put vpō him a Surplice vnlesse therewithall he weare a Cope For the vse of ornamentes ought to be according to the act of Parliament And therefore where no Cope there by the act no Surplice where no Altar to goo vnto after the Letany ended there no Surplice to be put on after the Letany where a Communion with a white Albe plaine a vestiment or Cope there a cōmunion without a Surplice There is yet one other speciall observation before touched though for an other purpose worthy to be reiterated in this place against the vse of the Surplice at the communion reading the Letany and saying prayers at the Altar And that is this Namely for that as well the Statute 1. Eliza. as the parish booke hath revived and commaunded the vse of those ornamentes according to the Act of Parliament 2. Edw. 6. which were repealed and forbidden by the booke of the 5. and 6. of King Edward the sixth It is to be noted saith the booke of 5. and 6. of King Edw. 6. That the Minister at the time of the communion and all other times in his ministration shall vse neither Albe vestiment nor Cope but being an Archbishop or Bishop he shall have and weare a Rochet and being a Priest or Deacon he shall have and weare a Surplice only And here it is to be noted sayeth the parish booke that the Minister at the time of the communion and at all other tymes in his ministration shall vse such ornamentes in the church as were in vse by Authoritie of Parliament in the 2. yeare of the reigne of King Edw. the 6. according to the Act of Parliament in that case made and provided which were as the booke of K. Edw. saith an Albe with a vestiment or Cope at the communion and an Albe or Surplice with a Cope vpon Wensdayes and Fridayes after the Letany ended But by the Provinciall constitutions ratified and confirmed by Act of Parliament the parishioners are enioyned at their costes and charges to provide a Surplice and in vayne were this charge layde vpon them if so be the Minister were not bound by the law to weare it It is true and can not be denied that all parishioners are enioyned and that every Masse-priest is bound by the Provincials the one sorte to provide the other to weare a Surplice for and at the celebration of the Masse and for and in the vse of other popish services The reason of the vse of which Surplice by the popish Glosers and Provincials is yeelded to be this That the Priest must be clothed with white to signifie his innocencie and puritie and also ob reverentiam Salvatoris nostri totius caelestis curiae quam sacramento altaris consiciendo confecto non est dubium interesse But how doeth it follow either from the provincall or reason of the provinciall that a Minister of the Gospell is bound by the provinciall to weare a Surplice at the ministration of the word and Sacraments of the Gospell when the doctrine and service of the Gospell is contrarie and repugnant to the service and doctrine of the Masse And when by the statute the Provinciall is not to be vsed and executed but as it was vsed and executed before the making of the statute which was Anno 25. of King Henry the eight at what time the service of the Masse called the Sacrament of the Altar was only in request A Minister therefore of the Gospell by the Provinciall is no more bound to weare a surplice then by the Provincials other lawes of the Realme he is bound to say a Masse For the Provinciall appointeth a surplice to bee worne at the Masse and other idolatrous services all which services and which Masse as being blasphemous to the sacrifice of our Saviour Christ once made vpon the crosse repugnant to the holy worship of God is abrogated by the lawes of the Realme Now then it were to bee wished that all states were given to vnderstand by what equitie law or good conscience

published which hath but the shew of a booke then as it seemeth hath the Clergie no law but the shewe of a law to enforce the vse of such a booke as the State hath not authorized And therefore we may not for clearing the Clergies iust reproofe confesse an vntrueth and still conceale a kinde of iniustice vnwitting to the State executed by the Cleargie vnder a colour of Iustice as if their iniustice by colour of errour were maintainable by the State For so contrarie to all reason and good duetie which we owe to the state and to the Church we should not only interlace the innocencie of the State with the guiltines of the Cleargie but also mingle the churches industrie with the Clergies ill husbandrie It is therefore no cavill to oppose a iust and true answere to an vntrue and vnsound plea For albeit the two bookes agree in many pointes and specially in mencioning the making of a crosse c. nevertheles the parish booke can not therefore any more truely be counted that booke which is authorised by act of Parliament then can that coyne bee reckoned to be the Kings coyne which hath in it nine partes silver and the tenth part copper nether is it any more lawfull for an ordinary to presse the vse of a booke in it selfe corrupted though in many points it agree with the originall then it is sufferable for the Kings Iustices to enforce the vse of a coyne in it selfe counterfeite though in forme and charactere it be like the Kings Image and superscription Wherefore the mencion made in the parish booke of making of a crosse c. not being a matter of power sufficient to warrant the parish booke but the booke authorised by act of Parliament being a matter of power to warrant the making of a crosse c. wee may iustly avow the booke of common prayer attayned and gotten by the parishioners not to bee that booke which the Ministers in their day he ministration of divine service be bound to vse notwithstanding the making of a crosse and signing the child in the forehead with a crosse be therein mencioned If reply bee made that this plea would but litle ease or advantage the Ministers in case the right booke should be reviewed corrected and new printed we then reioyne and averre First that the day is past long since before which time this worke should have bene refined and that therefore it is now too late without a new law to reviewe and amend the same Secondly that this plea will not only but litle ease and advantage the nullities iniquities and iniustices of sentences heretofore passed by the ordinaries vnder colour of that booke but also much advantage the King and his state if his Maiestie might bee pleased to do as King Ioash king of Iudah or as K. Henry the eighth king of England did king Ioash in or about the beginning of his raigne as it seemeth having appointed the Priestes to take all the silver of dedicate thinges brought to the house of the Lord and therwith to repaire the broken places of the house wheresoever any decay was found and the Priests vntill the three and twentith yeare of his Raigne not having mended that which was decayed nor repayred the ruines of the Temple the king I say because of the Priests negligence commanded the Priests to receive no more money and tooke from them the ordering of the money and committed the same to his Secretary and to Ieho●ada the high Priest who gaue the money made ready into the hands of them that vndertooke the worke and that had the oversight of the house of the Lorde of whom there was no reckoning taken because they dealt faithfully If the Priestes then of our age have not only not within three and twentie but not within three and fortie yeares published that booke which is mended and corrected by the Queene her state in the first yeare of her Raigne but also for the space of eight and fortie yeares have suffered a corrupted booke to be intruded into the place of a true booke we commend it to the wisedome of our Soveraigne Lord king IAMES who is as an Angell of God to discerne betweene things that differ there being no high Priest in our dayes like faithfull as was Iehoiada the high Priest in the dayes of king Ioash whether his Maiestie might not be pleased for the redresse of this and other corruptions in the Ecclesiasticall state to appoint as king Henry the eighth did an other Cromwell to be his Maiesties Vicegerent and Vicare generall over the Clergie Vnto these differences and alterations betwene the two bookes not mencioned in the statute may be annexed both an addition of certaine new prayers and some alteration also of the forme of the old prayers to be said after the end of the Letanie By addition in the parish booke there be set three severall prayers not any one of them mencioned in the Kings booke viz. A prayer for our Bishops Curates beginning thus Almightie and everlasting God which only workest great marveilles send downe vpon our Bishops and Curats c. Secondly a prayer out of the 2. of Corint 13. 13. viz. The grace of our Lord Jesus Christ c. And thirdly a prayer beginning thus O God whose nature and propertie is ever to have mercie c. And whereas by the forme of King Edwards booke the Letanie should ever end with this collect following viz. Almightie God which hast given vs grace at this time with one accord c. and so this collect should be after the prayers for rayne for faire weather in the time of dearth in the time of warre and in the time of any common plague or sicknes as the time requireth This collect I say by King Edw. booke appointed to be said after all these prayers is by the parish booke set before all these Yea and it is to be said also before the prayer beginning O God whose nature propertie is ever to have mercy By meanes wherof the very forme and order of some prayers appointed in the Kings booke and by the statute commaunded to be vsed and none other or otherwise is so transposed and inverted as that the minister observing the parish booke can not but breake the order and forme of common prayer commanded to be vsed and so can not but cast his body one whole yeares fruites of his benefice vpon the kings Iudges and Iustices mercy Moreover besides these additions and alterations in the end of the Letany of King Edw. booke there is one prayer inserted which by the parish booke is wholy left out namely O God mercifull Father which in the time of Heliseus c. Lastly at the latter end of the communion in the kings book there is one Rubrick concerning kneeling at the communion which Rubrick is not in the parish booke the same beginneth thus Although no order c. There is also one Rubrick among those Rubricks

which are in the parish booke not to be found in the Kinges booke beginning thus And in Cathedrall or Collegiat Churches c. Wherefore the parish booke in so many and materiall poyntes being thus grosly corrupted and no one true original copie provided by the parishioners for the ministers to vse it seemeth to be a very lamentable and wofull case that subscription to a feyned record should bee thus streightly vrged And that so many learned peynfull and godly Ministers for refusing to subscribe or precisely to vse an vnauthenticall scedule should be grieved and molested By what guyle or by whose cunning so foule a stratageme to the deluding of the Queene the Lords and commons in Parliament assombled was first wrought we know not Neither have we any reason to charge any of the Clergie now living with so foule and grosse an abuse Because there is not one of the Clergie to our knowledge living that in the beginning of our late Queenes raigne had ought to medle in Church-government or survey of printing bookes But this we may speake and not speake as we thinke vntruly that some one guilfull priest or other vnwitting to the Queene and State yea and it may be vnwitting to the Clergie too was suffered to shoufle and to set the cardes with the sleight of a false finger For otherwise it could not possibly have come to passe that so many chapters of the Apocryphall writings should be conveyed into the parish booke in steed of so many chapters of the true and authenticall scriptures appointed by K. Edw. booke especially the same chapters in the parish booke as it were of set purpose being ordered to be read when all the people are solemnly assembled togither vpon festivall dayes Wherefore these differences betweene these bookes being apparantlie true and the statute having decreed that the minister shal be bound to say and vse the Mattens Evensong c. in such order and forme as is mencioned in the same booke of King Edward with such alterations and additions as be mentioned in the act none other or otherwise and the parishioners not having atteyned and gotten the saide booke it is a matter that worthily and necessarily requireth the consideration and resolution of the Kings learned Iudges and Iustices Whether a Minister by the letter of the statute be bound exactly and precisely to vse a booke atteyned and gotten by the parishioners the same booke not being authorised by the letter of the statute And if not then whether the Minister by the letter of the statute bee to loose and forfeite to the King one yeares profit of all his spirituall benefices and promotions and his body to suffer imprisonment by the space of six monethes if he shall refuse to vse some part of a booke not authorised For it semeth as yet to vs absurd that a Minister should bee vrged to vse such a booke as for the vse whereof hee hath no authoritie or that he should be punished for refusing the vse of such a booke as for the vse whereof hee is by the law punishable But be it graunted that the very booke authorised and none other is atteyned and gotten by the parishioners for the Minister to vse then is it againe a matter carefully to be weighed and for the ful contentation of the mindes of all persons to be resolved by the Iudges what maner of fact is to be holden and adiudged by the Letter of the Statute to be a breach of the statute and for the which fact a Minister before the Kings Iustices is punishable in maner and forme expeessed in the Act. For the better resolution of which question it shall not be amisse to repeate in this place the first clause of the body of this Statute For in the clause of the repeale of the statute of Queene Mary and reviving the booke of king Edw. it is said that the laid booke shall stande and be in full force and effect according to the tenor and effect of this Statute the tenor and effect of this statute then is to bee noted the wordes whereof are these And further be it enacted by the Queenes Highnes with the assent of the Lords and Commons in this present Parliament assembled and by authoritie of the same that all and singular Ministers in any Cathedrall or Parish church c. shall from and after c. be bound to say and vse the Mattens Even song Celebration of the Lords supper and administration of each of the Sacramentes and all their common and open prayer in such order and forme as is mentioned in the said booke so authorised by Parliament in the said fifth sixth yeares of the raign of King Edward the sixth with one alteration or addition of certayne lessons to be vsed on every Sunday in the yeare and the forme of the Letany altered and corrected and two sentences only added in the deliverie of the Sacrament to the communicantes and none other or otherwise Out of which clause one special poynt for the better vnderstanding of the whole tenor and effect of the statute is to be observed Namely that the Parliament hath wholy in this branch omitted and not once mencioned the vse of any rites or ceremonies in saying and vsing the Mattens Evensong celebration of the Lords Supper and administration of each of the Sacramentes So that vnlesse such rites and ceremonies as be mentioned in the book of K. Edw. the sixth be respectively part of the order forme of saying vsing Mattens Euensong celebration of the Lords Supper and administration of each of the Sacramentes c. it can not bee denied but that rites and ceremonies mencioned in that book are secluded out and not comprised within this branch and therefore not commanded by this branch to be vsed The 2. branch of the body of this statute followeth in these words And that if any maner Parson Vicare or other what soever minister that ought or should sing or say common prayer mencioned in the said booke or minister the Sacramentes c. refuse to vse the said common prayers or to minister the Sacramentes c. as hee should vse to Minister the same in such order and forme as they be mencioned and set forth in the said booke or shall wilfully standing in the same vse any other rite ceremonie order forme or maner of celebrating of the Lordes Supper openly or privily or Mattens Evensong administration of the Sacramentes or other open prayers then is mentioned and set foorth in the said booke c. or shall preach declare or speake any thing in the derogation or depraving of the said booke c. shal be therof lawfully convicted according to the lawes of this Realme c. shall loose and forfeite to the Queenes Highnes c. for his first offence the profite of all his spirituall benefices and promotions comming and arising in one whole yeare next after his conviction And also that the Parson so convicted shall for

Arch●episcopall and Episcopall seas shall therevpon thinke that lawfully by their ordinary iurisdiction onely without regard of any Authoritie graunted vnto them by the statute they may proceed ex officio to punish these defaultes then we pray their Lordships to resolve vs by what law besides this statute they may so proceed First this booke before 5. and 6. of Edward the sixth was never alive and being once dead by the statute of Queene Mary was but restored to life by the Queenes statute of Reviver Before this statute thē was revived these offences were no offences for where no lawe was there could be no offence Besides we have some reason to conceave thus well of the Ordinaries that they should be more prudent discreete then to iustifie their criminall processe ex officio by a plenarie power or a soveraigne pleasure And to say that ex officio by vertue of the popish canon Law they may lawfully proceed to suspension excommunication or deprivatiō of any Minister of the Gospell for the not observation of the booke of common prayer we assure our selves that so to say were to say amisse yea and more then ever they will be able to proove First the whole forme order of common service administration of Sacramentes vse of rites and ceremonies as they be mencioned and set forth in the booke of common prayer by all the groundes rules of that popish law is adiudged to be erroneous scismaticall and hereticall And therefore the refusing to vse the same booke or any parte thereof is so farre from being punishable by the same law as by the same law it is a matter worthy of high prayse and commendation for a Minister to refuse to vse it Againe what a vaine part were it for an ordinarie to plead the popish canon law for the validitie of his proceding ex officio when as the whole body and every title chapter and versicle of the same law at the petition and submission of the Clergie hath long since bene for ever adnulled made voide and of no value by an act of Parliament In regard whereof and in regard also that every ordinaries processe ex officio may be aswell iustifiable in respect of him selfe as aequall toward the Kings subiects it much every way importeth him that his proceedings ex officio be tempered hereafter with better morter and grounded vpon a surer foundation then be the maximes principles of that law Namely it behooveth that they bee founded and established vpon the Kings either ecclesiasticall or temporall lawes and statutes of which sorte of the Kings lawes we may bouldly and honestly say that the Popish and foraine canon law is none which saying also of ours we briefly proove thus The Clergie of the Realme aswell for their successors as for themselves having like humble and obedient subiects to the King promised in verbo sacerdotij that they would never from thence forth presume to attempt alleage claime or put in vre or enact promulge or execute any new canons costitutions or ordinances provinciall or other c. It was enacted by authoritie of Parliament according to the said submission and petition of the Clergie that neither they nor any of them from thence forth should presume to attempt alleadge claime or put in vre any constitutions or ordinances Provinciall or Sinodalls or any other canons All canons then by these wordes or any other canons of what sort or degree soever whether domesticall and homebread or strangbread and foraine canons before that time made were once vtterly forbidden to be attempted alleadged claimed or put in vre by which meanes they were once concerning their practise and execution with vs adnulled and made void And therefore so many of them as at that time were not or since that time have not bene revived and reauthorized ought not to be attempted alleadged claymed or put in vre at this day It remaineth then to be discussed what canons constitutions ordinances Provinciall or Synodall or what other canons were at that time or have at any time sithence bene recommanded reestablished vnto which point from the whole scope plaine letter of the statute we answere that only such canons constitutions and ordinances provinciall or Synodall may be attempted alleadged claimed and put in vre as were made before that time by the Clergie within the Realm were not contrariant nor repugnant to the lawes statuts and customes of the Realme nor to the domage or hurt of the Kings prerogative Royall And that therefore all canons decrees decretall sextes clementines extravagants and all other whatsoever constitutions and ordinances Papall being strangers and aliens from the common wealth of England and not begotten by the Clergie within the Realme are forbidden at this day to be attempted alleadged claimed or put in vre The reasons of which our answere drawne from the letter of the statute be these The Parliament having enacted as before is mencioned did neverthelesse according to an other branch of the petition of the Clergie not only give to the King 32. persons by him to be nominated c. power and authoritie to viewe search and examine the said constitutions and ordinances Provinciall and Synodall before that time made by the Clergie of this Realme but also enacted that such of them as the Kings highnes and the said 32. persons should deeme adiudge worthy to be continued and kept should be from thence forth kept obeyed and executed within this Realme All canons then made before that time without the realme being secluded by the Parliament from the view search and examination of the King and 32. Persons though he and they had deemed and adiudged the said canons to have bene continued kept and obeyed yet notwithstanding the same Canons ought not to have bene kept obeyed and executed For only such canons by the King and 32. Persons ought to have ben deemed adiudged worthie to be continued kept for the continuance and keeping wherof power authoritie by Parliament was given to the King and 32. Persons But such canons constitutions and ordinances Provinciall or Sinodall only and not Papall were committed c. Therefore Papall being once disclaymed and disauthorised by Parliament and not againe committed by Parliament to view search and examination were never by intendement of Parliament to bee continewed kept and obeyed within this Realme And this againe most pregnantly is confirmed vnto vs by the last provisoe of this act the wordes whereof are these Provided also that such canons constitutions ordinances and Synodalls Provinciall being already made which be not contrariant or repugnant to the lawes statutes and customes of the Realme nor to the domage or hurt of the Kings prerogative Royall shall now still be vsed and executed as they were before the making of this act till such time as they be viewed searched or otherwise ordered and determined by the said 32. persons or the more part of them according to the tenor and effect