Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bishop_n	council_n	emperor_n	2,330	5	7.2461	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91309	Truth triumphing over falshood, antiquity over novelty. Or, The first part of a just and seasonable vindication of the undoubted ecclesiasticall iurisdiction, right, legislative, coercive power of Christian emperors, kings, magistrates, parliaments, in all matters of religion, church-government, discipline, ceremonies, manners: summoning of, presiding, moderating in councells, synods; and ratifying their canons, determinations, decrees: as likewise of lay-mens right both to sit and vote in councells; ... In refutation of Mr. Iohn Goodwins Innocencies Triumph: my deare brother Burtons Vindication of churches, commonly called Independent: and of all anti-monarchicall, anti-Parliamentall, anti-synodicall, and anarchicall paradoxes of papists, prelates, Anabaptists, Arminians, Socinians, Brownists, or Independents: whose old and new objections to the contrary, are here fully answered. / By William Prynne, of Lincolnes Inne, Esquire.	Prynne, William, 1600-1669.	1645 (1645)	Wing P4115; Thomason E259_1; ESTC R212479	202,789	171

Emperors Edict that they should reason of the faith and Arrian opinions in the hearing of Leonas a Layman of great authority and fame in the Emperours Court who was chief President in that Synod to order it who in the first day of its assembly commanded that every one should freely propose what pleased him best touching the questions of faith there controverted he and Laurocius Captaine of the Garrison in Isauria swaying that Councell ordering what they should treat of and how proceed Yea Constantius himselfe as Nicephorus records appointed both the Synods of Ariminum and Seleucia by his letters that they should first of all decide the controversie of the profession of the faith afterwards deliberate of other Ecclesiasticall sanctions and after that of those Bisho●s that had been wrongfully deposed or banished The second generall Councell at Constantinople was enjoyned by Theodosius the elder who called it to confirme the Decrees of the Councell of Nice and to deliberate upon whom the See of Constantinople then voyd should be conferred In the fourth generall Councell of Chalcedon Pulcheria the Empresse writes to Strategus Consul of Bithynia to have a 〈◊〉 that the Synod should observe all discipline and order without commotion or contention and in this Councell divers of the Emperors great temporall Officers and Senators of State sate as chief Moderators Governours Iudges ordering and directing the Bishops who did nothing but by their advice and permission according to the Emperor Martianus instructions in his Oration in and to that Synod and his Epistles to Count Elpidius In this Councell Dioscorus Juvenalis and Thalassius were condemned and put from their Bishopricks by the Lay-Iudges and many noble Senators presiding in it who used this speech in that Councell concerning the debates of faith We see that touching the right Catholike faith the next day wheron the Councell shall meet there must be had a more diligent examination When all matters were ended the Bishops and Councel remitted all their acts to the Emperours Majesty yea when the Senate and Emperor had concluded and published their Iudgements of the Councels determinations The Bishops of the East brake out into these acclamations Iust and right is the Iudgement Long life to the Senate many yeares to the Emperour acknowledging them the supream Iudges as well in Ecclesiasticall Causes and matters of Religion as in temporall affaires Whence the Emperour Theodosius writ thus to this Councell Because we know the most magnificent Florentius a Nobleman to be faithfull and approved in the right faith Therefore we will that he be present to heare the debates of the Synod because the Disputation is concerning matters of faith he being one of the Iudges in this Councell This Emperour Theodosius the better to bring his Churches unto unity then miserably distracted about matters of faith Commanded an assembly of the Bishops and best learned men to appeare before him and to write several confessions of their faith That himselfe might Iudge between them which faith was best Having received their writings he commanded publike prayers to be made and himself also prayed both publikely and in private that it would please God to assist him with his holy Spirit and to make him able to Iudge justly then he perused and considered each Confession assunder by it self and in conclusion alowed onely the Catholikes and condemned the confession written by the Arrians and Eumonians and tore them in pieces Theodosius the yonger sent his letters to Dioscorus the Patriark of Alexandria in this and in the second Councell of Ephesus with these words We decree that the most holy Bishops meeting together this vaine doubt may be discussed and the true Catholik Faith confirmed Therfore your Holinesse bringing ten of the most reverend Metropolitanes that be within your Province and ten other holy Bishops well accounted of for their learning and conversation shall hasten withall speed to meet the rest at Ephesus by the first of August next no Bishop besides the foresaid troubling the sacred Synod If any Bishop fayle to come to the place prefixed at the time appointed he shall have no excuse neither with God nor with us As for Bishop Theodoret whom we command to attend at home on his own Church we determine that he shall be none of our assembly unlesse the whole Councell thinke good to have him one But if any dissent We command that the Synod fit without him and dispatch those things which we have appointed them And in his second letters to the same Bishop Because we suspect that some of Nestorius favourers will do their best to be present at this Councell Therefore we thinke needfull to advertise you and the whole Synod that not onely in respect of Theodoret but of all others which have ought to do in your Councell we give you the preheminence and chiefe authority And those that adde or diminish any thing to or from the Nicene Fathers and the Fathers since that assembled at Ephesus We suffer them not to presume any thing in this sacred Synod but will have them subjected to your Judgement because we have appointed this Synod for that purpose And in the very same Councel he likewise commanded That those Bishops who not long before sate in judgement upon Eutiches should be present but silent and give no voices with the rest as Judges but expect the common determination of all the rest of the sacred Fathers And also commanded that they should neither say neither do any thing in the sacred Councell untill the right faith were considered Yea the Emperour Martian charged the 630. Bishops in this great Councell That none of them should dare dispute of the Nativity of our Lord and Saviour Christ otherwise that the 318. Fathers of Nice determined And in the same Councell Eusebius Bishop of Dorilaeum put up a supplication to the Emperours Martian and Valentinian against Dioscorus Patriarke of Alexandria with these words In most humble wise we beseech your Majestie that you will command the Reverend Bishop Dioscorus to answer to those things that we lay to his charge for confirming a wicked heresie and deposing us unjustly directing your sacred Precept to an oecumenicall Councel of Bishops to hear the matter between us and the said Dioscorus and then to certifie your Majesties of the whole cause that you may doe therein what shall please your Graces Iustinian the Emperor limited the fift generall Councell of Constantinople and the Bishops in it how they should proceed and what they should treat of to wit of the three Chapters by his letters to them and they there accord what the Emperor did specially command them to doe Constantius Pogonatus prescribed the sixt generall Councell of Constantinople called by him to handle and define the Chapter delivered to them by his appointment and to prove the same by holy generall Synods and Fathers yea himselfe sate President in that Councell and directed

as Neubrigensis l. 1. c. 19. records In the Lateran Councell held by Charles the great and Pope Adrian and called principally by this Pope the Councell was most solemnly held by 53 Ecclesiasticall persons Bishops or Abbots together with Judges Magistrates and Doctors of Law from all parts and also persons of all sorts and states of that City and all the Clergie of the Church of Rome who made enquiry of the customes lawes and manners of that Church and Empire consulting also by what meanes heresies and seditions might be rooted out of the Apostolique See and treating of the dignity of the Senate and Empire of Rome seeing that by reason of these things a false errour was spread over the whole world In another Councell of Lateran under Pope Leo and the Emperour Otho the Pope himselfe in his Speech to the Emperour confesseth that that Councell consisted not onely of Clergy-men but of Judges and Doctors of Law That such may be competent and meet Judges in matters of Religion and Church-affaires is evident by this notable passage of Cardinall Jacobatius though a great stickler for the Popes and Prelates authorities that in a Synod holden before Constantine and Helena where it was disputed Whether the Jewish or Christian Law should be preferrred Craton a Philosopher who would not possesse any worldly goods and Zenosimus who never received present from any in the time of his Consulship were appointed Iudges of this controversie With which the saying of learned John Gerson Chancellour of Paris accords There was a time when without any rashnesse or prejudice to faith the controversies of faith were referred to the judgement of Pagan Philosophers who presupposing the faith of Christ to be such as it was confessed to be however they did not beleeve it yet they knew what would follow by evident and necessary consequence from it and what was repugnant to it Thus it was in the Councell of Nice as is left unto us upon record So likewise Eutropius a Pagan Philosopher was chosen JVDGE between Origen and the Marcionites who were condemned by him If Pagan Philosopehrs then much more Christian Laicks endowed with learning and wisdome may be fit Iudges of controversies of Religion and Ecclesiasticall affaires and fit to have Votes in Synods And that they have been so deemed in ancient times is evident by one memorable history recorded by Possidonius in the life of S. Augustine cap. 12 13 14. who not onely informes us that Crispinus Bishop of Calamen a Donatist being accused before the Proconsull for an Hereticke and for breaking the lawes against Hereticks and denying himselfe to be one St Augustine and he debated the controversie three severall times before the Proconsull in a great multitude of Christian people expecting the event both at Carthage and throughout all Africk and that Crispin at last was pronounced an Hereticke by the Proconsull by a judiciall sentence After which there was a generall meeting at Carthage between all the Catholike Bishops and the Donatists by the speciall command of the most glorious and religious Emperour Honorius who sent Marcellinus the Tribune and Notary into Africk to bee Iudge in that Collation In which Conference the Donatists being throughly confuted and convinced of errour by the Catholikes were condemned by the sentence of the Iudge From which sentence they appealing to this Emperour were afterwards upon full hearing condemned by him and declared Hereticks Vpon which Appeale of theirs St. Augustine descants thus Is it peradventure not lawfull for the Emperour or those whom the Emperour shall send to give judgement in a matter of Religion Why then came your Embassadours to the Emperour why made they him the Iudge of their cause c. The Act of Marcellinus his sentence against the Donatists runs thus To the end that apparent errour may undergoe the yoke of revealed truth by the authority of this present Edict I advise all men of what condition soever Land-lords Stewards and Farmers as well which hold of the Crowne as of private possessions with the Ancients in all places that not forgetting the Lawes their owne dignity honour and safeguard they doe their endevour to hinder all Conventicles of the Donatists in all Townes whatsoever who shall bee bound to surrender up to the Catholikes those Churches which I allowed them of courtesie untill the day of sentence without Commission from the Emperour Photius Bishop of Smyrnae being accused for an Heretick by the Councell there was afterwards admitted to dispute with the Catholike Bishops in which dispute saith Sozomen certaine Iudges were ordained for Presidents of the Councell who from that time forwards were accounted men of prime ranke in the palace both for knowledg and dignity after many objections and answers pro and con Basil Bishop of Ancyra who defended the doctrine of the Catholikes got the victory and Photinus was condemned and sent into banishment Athanasius in his 2. Apologie requests that the Emperours most godly and religious Majesty might have the hearing of his own and his churches cause for we have good hopes that his godlinesse understanding our reasons will never condemne us If this seem strange to any Romanist that Lay-men should be competent Iudges in matters of Divinitie and have voices in Councels their owne Pope Nicholas his resolution in this very point may cease their wonder who saith in downe-right termes Faith is catholike and common to all as well to Lay-men as Priests yea generally to all Christians he speaks it expresly of Lay-mens assisting in Councels therefore it is just and reasonable they should have voices in matters of faith as well as Bishops and Clergy-men I shall close up this with the resolution of Marsilius of Padua who expresly resolves that Lay-men especially those who are pious and learned ought to be present in and summoned to generall Councels as well as Clergie-men especially when the Clergie are either ignorant corrupt or erronious in their judgements or scandalous in their lives His reasons are these First because they have all as great an interest in the faith and Churches good as any Prelates Popes or Clergie-men Secondly because many of them are better learned and versed in the Scriptures and Antiquities then many Bishops and Clergie-men yea more sound and orthodoxe in their judgments then they Thirdly because they were present and had voices in the Synod at Hierusalem even in the Apostles dayes Acts 15. and in the purest first generall Councels in which the Emperours with their Nobles and Officers assisted in the resolving of Scripture doubts Fourthly because the very Code of Isiodore for the manner of holding Councels hath this direction Deinde ingrediantur LAICI qui ELECTIONE CONCILII INTERESSE MERUERUNT Multò magis igitur qui fuerint literati in lege divina periti quanquam non sacerdotes existant sic enim fecerunt Apostoli cum Senioribus c. If any desire further satisfaction

of Canterbury in their and every of their distinct Courts and in the order and manner of their and every of their proceedings and by all other persons within this Realme as far as lawfully being members of the Church it may concerne them And further to conferre debate treat consider consult and agree of and upon such other points matters causes and things as we from time to time shall deliver or cause to be delivered unto the sayd Lord Archbishop of Canterbury President of the sayd Convocation in writing under Our Signe Manuell or privie Signet to be debated concluded consulted and concluded upon the sayd Statute or any other Statute Act of Parliament Proclamation Provision or restraint heretofore had made provided or set forth or any other cause matter or thing whatsoever to the contrary notwithstanding And we do also by these Presents give and grant unto the sayd Lord Archbishop of Canterbury President of the sayd Convocation and to the rest of the Bishops of the said Province of Canterbury and to all Deanes of Cathedrall Churches Archdeacons Chapter and Colledges and the whole Clergy of every severall Diocesse within the said Province full free and lawfull liberty licence power and authority That they the sayd Lord Archbishop of Canterbury President of the sayd Convocation and the rest of the sayd Bishops and other the Clergie of the same Province or the greater number of them whereof the sayd President of the sayd Convocation to be one all and every the sayd Canons Orders Ordinances Constitutions matters Causes and things so by them from time to time conferred treated debated considered concluded and agreed upon shall and may set down in writing in such forme as heretofore hath been accustomed and the same so set down in writing to exhibite and deliver or cause to be exhibited and delivered unto Us to the end that we upon mature consideration by us to be taken thereupon may allow approve confirme and ratifie or otherwise disallow annihilate and make voyd such and so many of the sayd Canons Orders Ordinances Constitutions matters causes and things so to be by force of these Presents considered consulted and agreed upon as wee shall thinke fit requisite and convenient Provided alwayes that the sayd Canons Orders Ordinances Constitutions matters and things or any of them so to be considered consulted or agreed upon as aforesaid be not contrary or repugnant to the Liturgy established or the Rubrick in it or the nine and thirty Articles or the Doctrine Orders and Ceremonies of the Church of England already established Provided also and our expresse will and commandement is That the sayd Canons Orders Ordinances Constitutions matters and things or any of them so to be by force of these presents considered consulted or agreed upon shall not be of any force effect or validity in the Law but only such and so many of them and after such time as we by our Letters Patents under our great Seale of England shall allow approve and confirme the same any thing before in these presents contained to the contrary thereof in any wise notwithstanding c. In witnesse whereof We have caused these our Letters to be made Patents Witnesse Our selfe at Westminster the twelfth day of May in the sixteenth yeare of our Reigne Per Regem Ipsum Willys To which I shall adde the Kings further Warrant for making a particular Canon and Oath in the late Convocation Charles R. MOst reverend Father in God right trusty and right entirely beloved Councellour Right reverend Fathers in God right trust and well-beloved and trusty and well-beloved We great you well Whereas We out of our meere grace and favour and for the good and peace of the Church have granted to you our Arch-Bishop of Canterbury free leave and licence under our great Seale of England bearing date the twelfth of this instant May to propose treat and conclude upon all such necessary Articles and Canons which you shall finde fit to be ordered for the peace and government of this Church Provided that you shall thereby have no power to meddle with nor alter any thing ratified and confirmed by Act of Parliament And whereas we have further in that Licence which we have granted unto you reserved power to our selfe to command you to propose treat and determine of any such thing or things as we shall recommend unto you under our Signe Manuall or Signet These are therefore to will and require you to propose treat and conclude upon such a Canon as may secure us and all our loving subjects against all growth and encrease of Popery in this our Kingdom as also of any hereticall or schismaticall opinions to the prejudice of the doctrine or discipline of this Church of England established by Law And that in this case you agree upon some Oath to be taken by your selves and all the Clergie respectively and by all which shall hereafter take upon them holy Orders that they shall adhere constantly to the doctrine and discipline here established and never give way for so much as can any way concerne them to any innovation or alteration thereof And when you have made this Canon and inserted this Oath we require you to present it to us that we may advise upon it and if upon mature consultation we approve it we shall confirme it and then give you power under our great Seale both to take the said Oath your selves and to administer it to all such as the Canon appoints Given under our Signet at our Court at White-hall the seventeenth day of May in the sixteenth yeere of our Reigne To the most Reverend Father in God our right trusty and right entirely beloved Councellour the Lord Arch-bishop of Canterbury Primate and Metropolitane of all England To the right Reverend Fathers in God our right trusty and well-beloved the Lords Bishops and to our trusty and well-beloved the rest of the Clergie now assembled in Convocation 3 ly by the Kings letters Patents for Confirmation of those Canons after they were made presented to be confirmed by him In the first canon whereof they thus truly resolve That a supream Power is given to this most excellent Order of Kings by God himself in the Scriptures which is That Kings should rule and command in their severall dominions all persons of what rank or estate soever whether Ecclesiasticall or Civill and that they should restrain and punish with the temporall sword all stubborn and wicked doers The care of Gods Church is so committed to Kings in the Scripture that they are commended when the Church keeps the right way and taxed when it runs amisse and therefore her government belongs in chief unto Kings For otherwise one man would be commended for anothers care and taxed but for anothers negligence which is not Gods way The power to call and dissolve Councels both nationall and provincial is the true right of all Christian Kings within their own Realms or Territories

Henry the first summoned another Councell about Easter ad Curiam suam apud Londoniam cunctis Majoribus Regni having assembled to his Court at London not only his Archbishops and Bishops but all the great men of his Kingdome to suppresse the Marriages of Priests contrary to the Canons of the Councell of London Anno 1102. For the extirpation of which evill the King Regali authoritate atque potentia fultos roboravit by his royall Authority and power ratified those Canons and thereupon Anselmo Archbishop of Canterbury Thomas elect Archbishop of Yorke and all the Bishops of England Decreed in the presence of the said Glorious King Henry Assensu omnium Baronum suorum with the assent of all his Barons that Priests and Deacons should live chastly and keepe no Women in their Houses but those who were of their neare kindred as the Councell of Nice had defined this Canon being ratified both by the King and Peeres in Parliament to make it obligatory In these three Councells under Archbishop Anselme a great stickler for the Popes and Clergies Ecclesiasticall Jurisdiction we see the King and great men of the Realme were present and ratified the Decrees and Canons therein concluded to make them valid and binding Anno 1114 King Henry the first commanded all the Bishops and Nobles of the Kingdome to meete together at his Court whereupon a rumour was spred over all the Land that the Archbishop of Canterbury was about to celebrate a generall Councell in presence of the Popes Legate and that he would promulge some new things worthy so great a Councell for the reformation of Christian Religion in every order On the sixteenth of October they all met together in the Kings Pallace at Westminster where the multitude which assembled together at last perceived that the tumour of celebrating a Councell and of the reformation of Christianity was nothing so There Anselme in the behalfe of the Pope brought a letter directed from him to the King and Bishops wherein hee taxeth the King for conferring Bishopricks claiming that right as belonging to Peters See for determining Ecclesiasticall matters and the affaires of Bishops without his or his Legats privity which belong only to the Apostolike Sea for stopping appeales to Rome as also for calling and keeping Synodall Councells without his privity when as it was unanimously ratified in the great councell of Nice consisting of 318 Bishops that no Councells ought to be summoned or kept without the privity of the Bishop of Rome and for translating Bishops without his consent Which letters much offending the Kings mind he sent his Nuntioes by common consent to Rome to give the Pope an answer and justifie his proceedings herein as warranted by his Royall Prerogative The same yeare upon the thirteenth of Aprill there was an Assembly held at Salisbury of the Bishops Abbots and great men of all England the Kings Writ compelling them to appeare there where the King appointed William his sonne lawfully begotten to be heire to the Crowne to which all the Nobles condescended and presently tooke an oath of Allegeance to him to be his men But the Bishops and Abbotts swore only and gave their faith that if he survived his Father they would forthwith conferre both the Kingdome and Crowne of the Kingdome on him without any controversie or exception In August following one Anselm the Archbish of Canterburyes kinsman came from Rome to King Henry being then in Normandie bringing the Popes Letters which authorized him to exercise the Office of the Popes Legate here in England which in a short time being knowne in the Kingdome of England the Bishops Abbots and Nobles admiring at it assembled together at London about it and certaine other things the Queen being present to discusse the matter Communi Concilio in a common Councell whereupon they all accorded to send the Archbishop of Canterbury whom it most concerned to the King to acquaint him with the ancient custome of the Kingdome and the liberty thereof and if he thought fit that he should goe likewise to Rome to annihilate This Novelty Who comming accordingly to the King found Anselme there expecting his passage into England to exercise his Legatine office there But King Henry the first not suffering any prejudice to happen to the ancient Customes of England kept him from entring into England that not without presidents For in the first yeare of this Kings Raigne Guido Archbishop of Vienna came into England having as he said the power Legatine of all England by the precept and authoritie of the Apostolicall See which being heard of throughout England was admired by all men all knowing that it was a thing unheard of in Britaine that any man except the Archbishop of Canterbury should take upon him to supply the Popes Apostolicall turnes Wherefore as he came so he returned being received as a Legate by no man nor exercising the Office of a Legate in any thing After this one Peter having obtained from the Pope a power Legatine over England Ireland France and the Iland of the Orcades at the same hereof all England was astonished the King sent the Bishop of Saint Davids and another Clergie man beyond Sea to conduct him to him enjoyning them that after his entrance into England they should not suffer him to enter into any Churches or Monasteries to lodge or eate Being brought to the King and honourably received by him having declared the cause of his comming the King answered him that hee had now no leasure to minde so great a businesse and that his Legatine power could not be established and ratified but by the connivance and assent of the Bishops Abbots Nobles and the Assembly of the whole Kingdome in Parliament moreover hee affirmed that he could not by any meanes willingly loose any of the Customes of his Country granted him by the Apostolicall See so long 〈…〉 lived whereof this was one of the chiefest and greatest that hee made the kingdome of England free from all Legatine power Whereunto Peter affented and promised to doe his endeavour to have this priviledge preserved and augmented And so being gratified with rich presents Ille qui Legati officio fungi in toto Britania venerat nimirum ab omni officio tali cum ingenti Pompa v●a qua venerat extra Angliam a Rege missus est writes Eadmerus of him by way of derision So little jurisdiction had the Popes Legates here in England in those dayes who became an intollerable vexation oppression to it in succeeding Ages in the Reignes of King John Henry the third and others In the Councell of Westminster under Iohn de Crema the Popes lecherous Legate Ann. 1125. there were 17. Canons made ab omnibus confirmata and confirmed by all there present to wit by 20. Bishops 40. Abbots Cuminumera Cleri Populi multitudine with an innumerable multitude of the Clergie and people who were present at it as the Continuer

HERETIQVES limiting the maner of proceeding against them defining what shal be heresie how it shall be punished and abridging the Authority of the Bishops and Canon Law ch 16. concernes Pluralities ch 19. containes the submission of the Clergy Convocation to the King declares the Kings supremacy in causes Ecclesiasticall the impotency of the Clergy or Convocation to make or promulge any Canons or Ecclesiasticall constituti●ns or to debate any thing in Convocation without his Royall Lycence and approbation The Nullity and invalidity of the Canon Law abolisheth all appeales to Rome and Authorizeth 32. persons whereof halfe to be of the Clergy the other halfe of THE LAITY to survay the Canon Law and to compile a body of the Canon Law to be authorized by the King under his Great Seale by vertue of this Act for to be the only Canon Law to be used within this Realme Chap. 20. takes away the payment of any Annates o● first fruits to the Bishop of Rome nullifies his usurped power and Buls settles the forme of electing and consecrating Archbishops and Bishops within this Realme and plentifully manifests the Kings and Parliaments Jurisdictions in Ecclesiasticall affaires chap. 21. doth the like exonerating the Kings Subjects from all exactions and Impositions heretofore payed to the Sea of Rome and enabling the Archbishop of Canterbury and his Officers to grant all Licences and dispensations within the Realme which were formerly granted at Rome only The Statute is worthy perusall consideration fully demonstrating the power of the Parliament in Church affaires 26. H. 8. c. 1. declares the Kings Highnesse to be supreme head of the Church of England under Christ making it a part of his Royall Title and to have Ecclesiasticall authority to redresse and reforme all Errors Heresies and abuses in the Church punishable by any spirituall or ecclesiasticall Law Chap. 3. enacts The payment of the first fruits of all Dignities Benefices promotions spirituall and tenthes to the King and his Heires abolishing the Popes usurpations and authority herein ch 13. abolisheth sanctuarie in cases of High Treason ch 14. Authorizeth the nomination and consecration of suffragan Bishops in sundry places of this Realme and both creates and limits their authority chap. 15. takes away some exactions of spirituall men within the Archdeaconry of Richmond 27. H. 8. c. 8. limits that the Kings spirituall Subjects shall pay no Tithes whiles they are in their first fruits ch 15. authorizeth the King to nominate 32. persons halfe of the Clergy the other of the Laity for the perusall and making of Ecclesiasticall Lawes and manifests the Convocations invalidity to make such lawes or Canons ch 19. Limiteth and abolisheth Sanctuaries and sanctuary persons ch 20. containes an Order touching the paying of Tithes throughout the Realme ch 21. Limits the maner of payment of Tythes within the City of London ch 27. suppresseth divers Monasteries Priories and Religious Houses vesteth their revenues in the King and erects the Court of Augmentations 28. H. 8. ch 10. extinguisheth thes authority of the Bishop of Rome prescribes an Oath of abjuration of it and Popery together with the Popes usurpations and excellently sets forth the Kings supreamacy the Parliaments authority in matters ecclesiasticall as you may read in the Act worthy perusall ch 11. enacts Restitution of the first fruits in time of vacation to the next incumbent ch 13. compells spirituall persons to residence upon their livings ch 16. Releaseth such as have obtained pretended Licences and dispensations from the Sea of Rome 31. H 8. c. 6. enables such as were Religious persons to purchase lands to sue and be sued in al maner of Actions which they were disabled formerly to do by the Common Canon Law ch 9. Enables the King to make Bishops by his Letters Patents only and to erect new Bishopricks which he did ch 13. disolves all Monasteries and religious Houses and vests them in the King wherein you may behold much of the Kings and Parliaments power in Church businesses ch 14. For abolishing of diversity of opinions in matters of Religion most fully and exactly demonstrates the Kings and Parliaments jurisdictions in matters of Religion as the whole Act sufficiently manifests though the Articles therein defined were erronious and the Act too cruell and bloudy 32. H. 8. cap. 8. provides for the true payment of Tythes and offerings chap. 10. containes the punishment of incontinent Priests and of women offending with them ch 12. concernes Sanctuaries and the priviledges of Churches and Church-Yards ch 15. prescribes the manner of proceeding against Heretickes and impugners of the Act for abolishing of enormious opinions in Christian Religion chap. 23 24. concernes Accounts of Bishops and subsidies granted by the Clergie chap. 25. Dispences the Kings marriage with the Lady Iane chap. 24. Dissolves the Hospitalls of Saint Johns of Ierusalem in England and Ireland for supporting and maintaining the supremacy and jurisdiction of the Bishop of Rome contrary to their duty and Allegiance chap. 26. Intitled An act concerning true opinions and Declaration of Christs Religion is most pregnant to our present purpose which you may peruse chap. 38. Concerning precontracts of marriages and degrees of consanguinity is likewise a most punctuall Act for the Kings and Parliaments Ecclesiasticall power and chap 44. 45 47. good evidences of it 33. H. 8. chap. 15. 27 28 29 30 31 32. Enabling Religious persons to sue and bee sued severing the Bishopricks of CHESTER and Isle of MAN from the jurisdiction of CANTERBURY to the See of Yorke making the Church of Whitgate a Popish Church by it selfe and severing it from the Parish of Over which I wish our Independents to observe and to learne from this and other Acts that no new Churches or Parishes can be erected legally but by act of Parliament which none of their Churches are 34. and 35. H. 8. c. 1. intituled An act for The advancement of true Religion and For the abolishing of the contrary is most pertinent to our purpose and c. 15. 17 19 35. H. 8. c. 9. for ratification of the Kings stile and Title of Defender of the Faith and supreame head of the Church of England and Ireland ch 6. Concerning the qualification of the Statute of the 6. Articles c. 16. concerning the examination of the Canon Lawes by 32. persons halfe of the Clergie and halfe of the temporalty to be named by the Kings Majesty during his life to compile a body of the Canon Law to bee used in the Realme 37. H. 8. c. 4. 12. but especially ch 17. That Doctors of civill Law may execute Ecclesiasticall jurisdiction though Laymen and married a Law worthy reading and chap. 21. For the union of Churches not exceeding the value of 5l which could not be done but by Act of Parliament are all most pregnant evidences of the Kings and Parliaments indubitable Ecclesiasticall jurisdictions in matters of Discipline Religion Church-government and all Church affaires whatsoever The Statutes made in King