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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	henry_n	king_n	write_v	2,731	5	6.3020	4	true

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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

prayer 1 lesson Iob. 31 Morning prayer 1 lesson ecclu. 15 Evening prayer 1 lesson Job 32 Evening prayer 1 lesson ecclu. 19 Iames. Morn prayer 1 lesson eccl 10 Morning prayer 1 lesson ecclu. 21 Evening prayer 1 lesson eccle 11 Evening prayer 1 lesson ecclu. 23 Bartholomew Morn prayer 1 lesson ezek 3 Morn prayer 1 lesson ecclu. 25 Evening prayer 1 lesson ezek 6 Evening prayer 1 lesson ecclu. 29 Matthew Morn prayer 1 lesson micha 7 Morning prayer 1 lesson ecclu. 35 Evening prayer 1 lesson Nahu 1 Evening prayer 1 lesson ecclu. 38 Michael Morn prayer 1 lesson Zecha 7 Morning prayer 1 lesson ecclu. 39 Evening prayer 1 lesson Zecha 8 Evening prayer 1 lesson ecclu. 44 Luke Morn prayer 1 lesson Iudu 13 Morning prayer 1 lesson ecclu. 51 Evening prayer 1 lesson Jud. 14 Evening prayer 1 lesson Iob. 1 Simon and Iude. Morn prayer 1 lesson Sapi. 17 Morn prayer 1 lesson Iob. 24. 25 Evening prayer 1 lesson Sapi. 18 Evening prayer 1 lesson Job 42 All Saints Morni prayer 1 lesson Wisd 3 Morn prayer 1 lesson part of Wis 3 Evening prayer 1 lesson Wisd 5 Even prayer 1 lesson part of Wis 5 Andrew Morni prayer 1 lesson Esai 5 Morning prayer 1 lesson Pro. 20 Evening prayer 1 lesson Esai 6 Evening prayer 1 lesson Pro. 21 Thomas Morn prayer 1 lesson Esa 48 Morning prayer 1 lesson Pro. 23 Evening prayer 1 lesson Esa 49 Evening prayer 1 lesson Pro. 24 Vnto these alterations there is one maine difference to be added and fitt in this place to be observed cōcerning certaine dayes wherein proper lessons are to bee read For by the booke of King Edw. it is said proper Psalmes lessons for divers feasts and dayes but by the parish booke the title is after an other maner viz. Lessons proper for holy dayes From whence it followeth that all those dayes wherein proper lessons are to be read are by that title accompted to be holy dayes which is repugnant to a Rubricke of the same booke entituled These to bee observed for holy dayes and none other Out of which Rubrick amongst a number of holy dayes there specified six dayes be secluded from being holy dayes for the which six dayes notwithstāding proper lessons are appointed to be read as vpon holy dayes and these six dayes be the dayes following viz. the day of the cōversion of Paule Barnabes day Wensday and Thursday before Easter Goodfriday and Easter even It seemeth therefore not to be so safe a matter as men are borne in hand it is for ministers absolutely to subscribe that there is nothing in the whole booke of common prayer repugnant to the holy worde of God seeing there is so grosse and palpable a repugnancie in the booke it selfe Consentiet null● qui secum dissidet ipse Vnto which repugnancie also may be added an other repugnancy more absurd For besides the alterations and additions before specified and not comprised in the statute there is a Rubrick added which not only repugneth the booke of K. Edward but also crosseth the kalender aswell of the parish booke it selfe as of the booke of K. Edward By which Rubrick also there is a detraction from the booke of K. Edward worse then the former of the Letany Because this Rubrick appointeth onely part of the first chapter of Saint Matthew and part of the third chapter of Saint Luke to be read whensoever by the kalender or booke those chapters come to be read Whereas the kalender of both bookes appointeth the whole first chapter of Saint Matthew the whole third chapter of Saint Luke to be read vpon divers dayes in the yeare As for example both bookes on the first Sunday after the nativitie appoint the whole first chapter of Saint Matthew to be read for the Gospell Which whole chapter also is appointed by the kalenders of both bookes to be read for the second lesson of morning prayer on the second day of lanuary the third of May and the 31. of August The like is to be observed by the kalenders for the reading of the whole third chapter of Saint Luke for the second lesson at morning prayer vpon the 21. of February the 19. of Iune and the 17. of October But these chapters are no part of the Booke of cōmon prayer and by the Preface before the second part of the Homilies a Minister may for some chapters of the old Testament read some chapters of the New as to him shall seeme to tend more to edification By your leave this your exception seemeth to be but an homelie frivoulous exception For though the chapters bee no part of the booke of common prayer yet be the chapters part of the matter of the common service of the church prescribed by the booke yea and the formall and orderly reading of such and such chapters at such such times is part also of the order and forme of saying the same service Insomuch as neither Mattens nor Evensong in matter forme can be song or said without the chapters be read And as for the preface to the Homilies that by the same the minister is at libertie to leaue some chapters of the old for some chapters of the new Testament for first or second lesson what doeth that helpe the falsification of the parish booke when the same in place of six and twentie or thereabouts of Canonical hath appointed so many of Apocriphall chapters vpon feast dayes to bee read Or how can the Preface exempt a Minister from being punishable before the Kinges Iustices if he shall follow some private preface and breake the Kings publike edict But both bookes agree in many pointes and namely that the Minister in Baptisme shall make a crosse vpon the childes forehead shall say We signe thee with the signe of the crosse c. And therefore how soever the bookes may differ in some moe pointes then are mentioned in the Statute yet cleane to disavow the book of common prayer provided by the Parishioners not to bee the booke of common prayer which the Ministers in their dayly minist●atiō are bound to vse is but a cavill and reproveth the whole state of Prelacie and of the Realme who have received and vsed the same booke ever since the first yeare of our late Queenes Raigne King Henrie the eight writing to the Emperour against the Pope telleth him that a free man ignorant of his freedome doth not therefore become a bondman because ignorantly he submitteth him selfe to servitude No more say we is the State of the Realme lyable to reproofe when having committed the ordering of these affayres to the fidelitie and circumspection of the Clergie it hath bene abused by the Clergie Howsoever the State then of the Realme have received and vsed the booke attayned and gotten by the Parishioners it mattereth not to the point in question For if the Clergie vnwitting to the State have caused or suffered a booke to bee printed and

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

or in any other Court by other of the Kings Iustices would our lawes freecustomes of the Realme think you iustifie that the spirituall person enioyning still his spiritual function might in this case be mulcted with the losse of his benefice and yet the tēporal person not to be punishable by the losse of his freehold The examples produced by you relieve no whit at all your case nay rather they stand on our side and make good our part For how long soever the Maister of the Rolles and Warden of the Fleete doe enioy their offices for so long time by your owne collection they ought to enioy their Freeholdes annexed to their offices yea and you assume in effect that they may not lawfully for contempt or any other cause be disseised of their freeholds so long as they be possessed of their offices Now then if from the identity of reason you would conclude that a Parson or Vicare for contempt lawfully deposed from his ministeriall function should in like maner lawfully loose his freehold annexed to his office as the Maister of the Rolles and Warden of the Fleete put from their offices should loose theirs we would not much have gainsaid your assertion For we hold it vnreasonable that a Parson or Vicar deposed from his ministeriall function should enioy that freehold or maintenance which is provided for him that must succeed in his ministerial charge But then your assertion would make nothing against vs. For so you must prove that your officers for contempt only may lawfully be put from their freeholds annexed to their offices and yet notwithstanding remaine the same officers still And then indeed frō some parity or semblance of reason you might have inferred that a Parson or Vicare for cōtempt deprived of his free hold annexed to his function might notwithstanding such cōtempt enioy his ministeriall function still But to dispute after this sort were idlely to dispute not to dispute ad idem For how doth this follow The Kings officer if for contempt he be displaced from his office can not withall but be displaced from his freehold which ioyntly with his office and in regard of his office he possessed Therfore a Parson or Vicare for contempt may lawfully be deprived from his benefice or freehold annexed to his ministeriall function and yet notwithstanding enioy his ministeriall function still And this is the maine point generall case for the most part of all the Ministers which at this day for contempt stand deprived For among all the sentences pronounced for contempt there is scarce one to be foūd which deposeth a Parson or Vicare from his ministerial office but onlie which depriveth him from his Church Parsonadge or Vicaradge Whereby the vnreasonablenes of certeine ordinaries in their processe of deprivatiōs become so much the more vnreasonable by how much more vnreasonable it seemeth to be that any publicke officer should lawfully be continued in his publicke office and yet not be suffered to enioy any publick meanes to mainteine the same his office And thus much have we replied vnto your answere made vnto our pleadings that by the lawes and freecustomes of the Realme a Parson or Vicar being a freeman of the Realme may not for cōtempt vnto his ordinaries admonitiō be deprived from his freehold if so be you grant that he may enioy his ministerial function still As touching the lawes of the church it hath ben already sufficiently demonstrated that there is then no contempt at all committed against an admonition whē the partie admonished can alleadge any iust or reasonable cause of his not yeelding to his admonisher And if no contempt in such case be made then no deprivatiō from a benefice or deposition from the ministerie in such case ought to follow Considerations against subscription to the booke of the forme and maner of making and consecrating Bishops Priests and Deacons WHat the reason or cause should be that subscription vnto this booke of consecration ordination of Bishops Priests and Deacons hath bene of l●te yeares so hotly and egerly pursued by the Lords of the Clergie is a misterie perhaps not of many of the laytie well vnderstood And how soever vnder colour of the maintenance of obedience to the statute of the Realme whereby this booke is confirmed the same subscription may seeme to be pressed nevertheles if the maine drift and reason of this pressure were well boulted out it is to be feared that not only the vnlawful supremacie of an Archbishop is sought to be advāced above the lawfull supremacie of our Soverayne Lord King Iames but also that the Synodals Canons and Constitutions made by the Clergie in their convocation are intended if not to be preferred above yet at leastwise to be made equall to the common law and statutes of the Realme By the ancient lawes and customes of the Realme one parcell of the Kings iurisdiction and imperiall Crowne hath evermore consisted in graunting ecclesiasticall iurisdiction vnto Archbishops Bishops and other Prelats For the maintenance of wich imperiall iurisdiction and power against the vsurped supremacie of the Bishop of Rome divers statutes not introductorie of new law but declaratorie of the old in the time of King Henry the eight King Edward the sixth and of our late most Noble Queene deceased have bene made and enacted Yea and in a book entituled The Institution of a Christian man composed by Thomas Archbishop of Canterburie Edward Archbishop of Yorke all the Bishops divers Archdeacons Prelates of the Realme that then were dedicated also by them to King Henry the eight it is confessed and acknowledged that the nomination presentation of the Bishopricks apperteyned vnto the kings of this Realme And that it was and ●halbe lawfull to Kinges and Princes and their Successors with consent of their Parliaments to revoke and call againe into their owne handes or otherwise to restreine all the power and iurisdiction which was given and assigned vnto Priests Bishops by the lycence consent sufferance and authoritie of the same Kings and Princes and not by authoritie of God and his Gospell whensoever they shall have grounds and causes so to doe as shal be necessarie wholesome and expedient for the Realmes the repressing of vice the increase of Christian faith and religion Ever since which time vntill of late yeares the late Archbishops of Canterbury with the counsel of his colledge of Bishops altered that his opinion which some times in his answere made to the admonition to the Parliament he held it was generally and publickely maintained that the state power and iurisdiction of Provinciall and Diocesan Bishops in England stood not by any Divine right but meerly and altogether by humaine policie and ordinance alone And that therefore according to the first and best opinion and iudgment of the said Archbishops Bishops c. the same their iurisdiction might be taken away and altered at the will and pleasure of the kings of England when