hands was by them presented to the King by His most excellent judgment to be allowed of or condemned This book containing the chief heads of Christian Religion was forthwith printed and exposed to publike view But some things not being cleerly explicated or otherwise subject to exception he caused it to be reviewed and to that end as Supream Head on Earth of the Church of England I speak the very words of the Act of Parl. 32. H. 8. c. 26. appointed the Archbishops and Bishops of both Provinces and also a great number of the best learned honestest and most vertuous sort of the Doctors of Divinity men of discretion judgment and good disposition to be called together to the intent that according to the very Gospel and Law of God without any partial respect or affection to the Papistical sort or any other sect or sects whatsoever they shâ—â—ld declare by writing publish as well the principal Articles and points of our Faith and Belief with the Declaration true understanding anâ— observation of such other expediâ—nt points as by them with his Grace advice councel and consent shall be thought needful and expedient as also for the lawful Rights Ceremonies and observation of Gods service within this Realm This was in the year 1540. at what time the Parliament was also sitting of which the King was pleased to make this especial use That whereas the work which was in hand I use again the words of the statute required ripe and mature deliberation and was not rashly to be defined and set forth and so not fit to be restrained to the present Session an Act was passed to this effect That all Determitions Declarations Decrees Definitions and Ordinances as according to Gods Word and Christs Gospel should at any time hereafter be set forth by the said Archbishops and Bishops and Doctors in Divinity now appointed or hereafter to be appointed by his Royal Majesty or else by the whole Clergy of England in and upon the matter of Christs Religion and the Christian Faith and the lawful Rights Ceremonies and Observations of the same by his Majesties advice and confirmation under the great Seal of England shall be by all his Graces subjects fully believed obeyed observed and performed to all purposes and intents upon the paines and penalties therein to be comprized as if the same had been in 〈◊〉 and 〈…〉 and fully made set forth declared and contained in the said Act 32. H. 8. c. 26. where note That the two House of Parliament were so far from â—edling in the matter which was then in hand that they did not so much as require to see the Determinations and Decrees of those learned men whom His Majesty had then assembled before they passed the present Act to bind the Subject fully to believe observe and perform the same but left it wholly to the judgment and discretion of the King and Clergy and trusted them besides with the ordaining and inflicting of such paines and penalties on disobedient and unconformable persons as to them seemed meet This ground-work laid the work went forwards in good order and at last being brought unto as much perfection as the said Arch-Bishops Bishops and other learned men would give it without the co-operation and concurrence of the Royal assent it was presented once again to the Kings consideration who very carefully perused it and altered many things with his own hand as appeares by the book it self â—â—ll extant in the famous Library of Sr Robert Cotton and having so altered and corrected it in some passages returned it to the Archbishop of Canterbury who bestowed some further paines upon it to the end that being to come forth in the Kings Name and by his Authority there might be nothing in the same which might be justly reprehended The business being in this forwardnesse the King declares in Parliament Anno 1544. being the 34 year of his Reign his zeal and care not onely to suppress all such Bookes and Writings as were noysome and pestilent and tended to the seducing of his subjects but also to ordain and establish a certain form of pure and sincere Teaching agreeable to Gods Word and the true Doctrine of the Catholick and Apostolick Church whereunto men may have recourse for the decision of some such controversies as have in Times past and yet do happen to arise And for a preparatory thereunto that so it might come forth with the greater credit he caused an Act to pass in Parliament for the abolishing of all Bookes and Writings comprizing any matters of Christian Religion contrary to that Doctrine which since the year 1540. is or any time during the Kings life shall be set forth by his Highnesse and for the punishment of all such and that too with most grievous 〈◊〉 which should preach teach maintain or defend any matter or thing contrary to the book of Doctrine which was then in readiness 34 35 H. 8. c. 1. Which done He canâ—ed the said book to be imprinted in the year next following under the Title of Anecessdry Doctrine for all sorts of people prefixing a Preface thereto in his Royal Name to all his faithful and loving Subjects that they might know the better in those dangerous Times what to believe in point of Doctrine and how they were to carry and behave themselves in points of practice Which Statute as it is the greatest Evidence which those Times afford to shew that both or either of the Houses of Parliament had any thing to do in matters which concerned Religion so it entitles them to no more if at all to any thing then that thâ—y did make way to a book of Doctrine which was before digested by the Clergy onely revised after and corrected by the Kings own hand and finally perused and perfected by the Metrâ—politan And more then so besides that being but one Swallow it can make no Summer it is acknowledged and confessed in the Act it self if Poulton understand it rightly in his Abridgment That recourse must be had to the Catholick and Apostolick Church for the decision of Controversies Which as it gives the Clergy the decisive power so it left nothing to the Houses but to assist and aid them with the Temporal Sword when the Spiritual Word could not do the deed the point thereof being blunted and the edge abated Next let us look upon the time of K. Ed. 6. and we shall finde the Articles and Doctrine of the Church excepting such as were contained in the book of Common-Prayer to be composed confirmed and setled in no other way then by the Câ—ergy onely in their Convocation the Kings Authority co-operating and concurâ—ing with them For in the Synod held in London Anno 1552. the Clergy did compose and agree upon a book of Articles containing the chief heads of the Christian Faith especially with reference to such points of Controversie as were in difference between the Reformators of the Church of England and the Church of Rome
whatsoever Unlesse he meanes upon the post-fact after the Church hath done her part in determining what was true what false what new what ancient and finally what Doctrines might be counted counterfeit and what sincere And as for Law 't is true indeed that by the Statute 1 Eliz. cap. 1. The Court of Parliament hath power to determine and judge of Heresie which at first sight seems somewhat strange but on the second view you will easily finde that this relates onely to new and emergent Heresies not formerly declared for such in any of the first four General Councels nor in any other General Councel adjudging by express words of holy Scripture as also that in such new Heresies the following words restrain this power to the Assent of the Clergy in their Convocation as being best able to instruct the Parliament what they are to do and where they are to make use of the secular sword for cutting off a desperate Hâ—retick from the Church of CHRIST or rather from the body of all Christian people 5 Of the Reformation of the church of England in the Formes of Worship and the Times appointed thereunto THis rub removed we now proceed unto a view of such Formes of Worship as have been setled in this Church since the first dawning of the day of Reformation in which our Parliaments have indeed done somewhat though it be not much The first point which was altered in the publike Liturgies was that the Creed the Pater-â—â—ster and the Ten Commandements were ordered to be said in the English Tongue to the intent the people might be perfect in them and learn them without book as our phrase is The next the setting forth and using of the English Letany on such dayes and times in which it was accustomably to be read as a part of the service But neither of these two was done by Parliament nay to say truth the Parliament did nothing in them All which was done in either of them was onely by the Kings Authority by vertue of the Headship or Supremacy which by way of recognition was vested in him by the Clergy either co-operating and concurring with them in their Convocations or else directed and assisted by such learned Prelates with whom he did advise in matters which concerned the Church and did relate to Reformation By vertue of which Headship or Supremacy he ordained the first and to that end caused certain Articles or Injunctions to be published by the Lord Cromwel then his Vicar General Anno 1536. And by the same did he give order for the second I mean for the saying of the Letany in the English Tongue by his own Royal Proclamation Anno 1545. For which consult the Acts and Monuments fol. 1248 1312. But these were only preparations to a greater work which was reserved unto the times of K. Edw. 6. In the beginning of whose Reign there passed a statute for the administring the Sacrament in both kindes to any person that should devoutly and humbly desire the same 1. E. 6. c. 1. In which it is to be observed that though the statute do declare that the ministring of the same in both kinds to the people was more agreeable to the first Iâ—stitution of the said Sacrament and to the common usage of the primitive Times Yet Mr. Fâ—x assures us and we may take his word that they did build that Declaration and consequently the Act which was raised upon it upon the judgment and opinion of the best learned men whose resolution and advice they followed in it fol. 1489. And for the Form by which the said most blessed Sacrament was to be delivered to the common people it was commended to the care of the most grave and learned Bishops and others assembled by the King at His Câ—stle of Windsor who upon long wise learned and deliberate advice did finally agree saith Fox upon one godly and uniform Order for receiving of the same according to the right rule of Scriptures and the first use of the primitive Church fol. 1491. Which Order as it was set forth in print Anno 1548. with a Proclamation in the name of the King to give authority thereunto amongst the people so was it recommended by especial Letters 〈◊〉 unto every Bishop severally from the Lords of the Councel to see the same put in execution A copy of which Letters you may finde in Fox fol. 1491. as afore is said Hitherto nothing done by Parliament in the Formes of Worship but in the following year there was For the Protector and the rest of the Kings Councel being fully bent for a Reformation thought it expedient that one uniform quiet and godly Order should be had thoroughout the Realm for Officiating Gods divine Service And to that end I use the words of the Act it self appointed the Archbishop of Canterbury and certain of the most learned and discreet Bishops and other learned men of the Realm to meet together requiring them that having aswel eye and respect to the most pure and sincere Christian Religion taught in Scriptures as to the usages in the Primitive Church they should draw and make one convenient and meet Oâ—der â—ite and fashion of Common Prayer and Administration of Sacraments to be had and used in this his Majesties Realm of England Well what did they being thus assembled that the Statute tels us Where it is said that by the aid of the Holy Ghost I pray you mark this well and with one uniform agreement they did conclude upon and set forth an Order which they delivered to the Kings Higness in a Book entituled The Book of Common Prayer and Administration of the Sacraments and other â—ites and Ceremonies of the Church after the use of the Church of England All this was done before the Parliament did any thing But what was done by them at last Why first considering the most godly travail of the Kings Highness and the Lord Protector and others of his Highness Councel in gathering together the said B. and learned men Secondly the Godly prayers Orders Rites and Ceremonies in the said Book mentioned Thirdly the motives and inducements which inclined the aforesaid learned men to alter those things which were altered and to retain those things which were retained And finally taking into consideration the honour of God and the great quietness which by the grace of God would ensue upon it they gave his Majesty most hearty and lowely thanks for the same and most humbly prayed him that it might be ordained by his Majesty with the assent of the Lords and Commons assembled in Parliament and by authority of the same that the said Form of Common-prayer and another after the Feast of Pentecost next following should be used in all his Majesties Dominions with several penalties to such as either should deprave or neglect the same 2. and 3. E. 6. cap. 1. So farre the very words of the Act it self By which it evidently appeareth that the two Houses of Parliament did nothing
in the present business but impose that Form upon the people which by the learned religious Clergy-men whom the K. appointed thereunto was agreed upon and made it penal unto such as either should deprave the same or neglect to use it And thus doth Poulton no mean Lawyer understand the Statute who therfore gives no other title to it in his Abridgement published in the year 1612 than this The penalty for not using uniformity of Service and Ministration of the Sacrament So then the making of one uniform Order of celebrating divine Service was the work of the Clergy the making of the Penalties was the work of the Parliament Where let me tell you by the way that the men who were employed in this weighty business whose names deserve to be continued in perpetual memory were Thomas Cranmer Archbishop of Canterbury George Day Bishop of Chichester Thomas Goodrich B. of Ely and Lord Chancellour Iohn Ship Bishop of Hereford Henry Holbâ—rt Bishop of Lincoln Nicholâ—s Ridley Bishop of Rochester translated afterwards to London Thomas Thirleby B. of Westminster Doctor May Dâ—an of S. Pauls Dr Taylor then Dean afterwards Bp of Lincoln Dr Haines Dean of Exeter Dr Robertson afterwards Dean of Durham Dr Redman Master of Trinity Colledge in Cambridge and Dr Coke then Alâ—ner to the King afterward Dean of Westminster and at last Bp of Ely men famous in their generations and the honour of the Age they lived in And so much for the first Liturgy of King Edwards Reign in which you see how little was done by authority or power of Parliament so little that if it had been less it had been just nothing But some exceptions being taken against the Liturgy by some of the preciser sort at home and by Calvin abroad the book was brought under a review and though it had been framed at first if the Parliament which said so erred not by the â—yd of the Holy Ghost himself yet to comply with the curiosity of the Ministers and mistakes of the people rather then for any other weighty cause As the Statute 5 and 6 Ed. 6. cap. 1. it was thought expedient by the King with the assent of the Lords and Commons in Parliament assembled that the said Order of Common Service should be faithfully and godly perused explained and made fully perfect Perused and explained by whom Why questionless by those who made it or else by those if they were not the same men who were appointed by the King to draw up and compose a Form of Ordination for the use of the Church And this Assent of theirs for it was no more was the onely part that was ever acted by the Parliament in matter of this present nature save that a Statute passed in the former Parliament 3 and 4 Ed. 6. c. 12. unto this effect that such form and manner of making and consecrating Archb. Bi-shops Priests Deacons and other Ministers of the Church which before I spake of as by sixe Prelates and sixe other men of this Realm learned in Gods lawes by the King to be appointed and assigned shall be devised to that purpose and set forth under the great Seal shall be lawfully used and exercised and none other Where note that the King onely was to nominate and appoint the men the Bishops and other learned men were to make the Book and that the Parliament in a blinde obedience or at the least upon a charitable confidence in the integrity of the men so nominated did confirm that Book before any of their Members had ever seen it though afterwards indeed in the following Parliament this Book together with the book of Common-prayer so printed and explained obtained a more formal confirmation as to the use thereof throughout the Kingdom but in no other respect for which see the Statute 5 and 6 Ed. 6. c. 1. As for the time of Qu. Elizabeth when the Common prayer book now in use being the same almost with the last of King Edward was to be brought again into the Church from whence it was cast out in Queen Maries Reign it was commited to the care of some learned men that is to say to M Whitehead once Chaplain to Queen Anne Bullen Dr Parker after Archbishop of Canterbury Dr Grindal after bishop of London Dr Cox after Bishop of Ely Dr Pilkington after Bishop of Durham Dr May Dean of Saint Pauls Dr Bill Provost of Eaton after Dean of Westminster and Sr Tho Smith By whom being altered in some few passages which the Statute points to 1 Eliz. c. 21. it was presented to the Parliament and by the Parliament received and established without more 〈…〉 troubling any Committee of both or â—ither Houses to consider of it for ought appears in their Records All that the Parliament did in it being to put it into the condition in which it stood before in King Edwards Reign partly by repealing the Repeal of King Edw. Statuteâ— made in the first of Q. Mary c. 2. and partly by the adding of some farther penalties on such as did deprave the book or neglect to use it or wilfully did absent themselves from their Parish-Churches And for the Alterations made in King Iames his time bâ—ing small in the Rubrick onely and for the additions of the Thanksgivings at the end of the Letany the Prayer for the Queen and the Royal Issue and the Doctrine of the Sacraments at the end of the Catechisiâ—e which were not in the book before they were never referred unto the Parliament but were done onely by aâ—thority of the Kings Commission and stand in force by vertue onely of His Proclamation which you may finde before the book the charge of buying the said book so explained and altered being laid upon the several and respective Parishes by no other Authority than that of the eightieth Canon made in Convocation Anno 1603. The like may also be affirmed of the Foâ—mes of prayer for the Inauguration day of our Kings and Queens the prayer-Prayer-books for the fifth of November and the fifth of August and those which have been used in all publike Fasts All which without the help of Paâ—liaments have been composed by the Bishops and imposed by the King Now unto this discourse of the Forms of Worship I shall subjoyn a word or two of the times of Worship that is to say the Holy dayes observed in the Church of England and so observed that they do owe that observation chiefly to the Church â— power For whereas it was found in the former times that the number â—f the holy dayes was grown so great that they became a burthen to the common people and a great hinderance to the thrist and manufactures of the Kingdom there was a Canon made in the Convocation An. 1536. for cutting off of many superstitious and supeâ—fluous Holy dayes and the reducing them into the number in which they now stâ—nd save that St Gâ—orge's day and Maâ—y Magdalens day and all the Festivals of the blessed Virgin
to do either in making Canons or prescribing Orders for the regulating of Spiritual and Ecclesiastical matters and unto whom the same doth of right belong according to the Laws of the Realm of England And first King Henry being restored to his Headship or Supremacy call it which you will did not conceive himself so absolute in it though at the first much enamoured of it as not sometimes to take his Convocation with him but at all â—imes to be advised by his Prelates when he had any thing to do that concerned the Church for which there had been no provision made by the aâ—cient Canons grounding most times his Edicts and â—njunctiâ—ns Royal upon their advise and reâ—â—lution For on this grounâ— I mean the judgement and conclusions of his Convocation did he set out the 〈◊〉 of the yeaâ— 1536. for the aboâ—â—shing of superstitious Holy days the exâ—erminating oâ— the Popes authority the publishing of the book oâ— Articles which before we spake of â—um 8. by all Parsons Vicaâ—s and Curates for preaching down the use of Imâ—ges Reliques Pilgrimagâ—s and supeâ—stitious Miracles for reheaâ—sing oâ—enly in the Church in the English â—ongue the Creed the Pater noster and the ten Commandements for the due and râ—verend ministâ—iâ—g of the Sacraments and Sacramentals for providing English Bibleâ— to be set in every Church for the use of the people for the regular and sober life of Clergy men and the relief of the poor And on the other side the King proceeded sometimes onely by the advise of his Prelates as in the Injunctions of the year 1538. for quarteâ—ly Sermons in eâ—ch Parish for admitting nonâ— to preach but men sufficienâ—ly Licenced for keeping a Register book of Christnings Weddings and Burials for the due paying of Tâ—thes as had been accâ—stomed for the abolishing of the commemoration of Sâ— Thomas Becket For singing a Parce nobis Domine in stead of Ora prâ—nobis and the like to these And of this sort were the Injunctions which came oâ—t in some years succeeding for the taking away of Images and Reliques with all the Ornaments of the same and all the Monumâ—nâ—s and writings of feigned Miracles and for restraint of ofâ—â—ring or setting up Lights in any Churches but onely to the Blessed Sacrament of the Altar in which he was directed chiefly by Archbâ—shop Craâ—â—er aâ— also those for eating of white meats in the 〈◊〉 of Lent the abolishing the Fast on St Marks day and the ridiculous but supeâ—stitious sports accustomably used on the days of St. Clâ—ment St. Catherine and St. Niâ—holas All which and more was dâ—ne in the said Kings Reign without help of Parliament For which I shall reâ—er you to the Acts and Mon. fol. 1385 1425 1441. The like may also be afâ—irmed of the Injuâ—ctions published in the name of K. E. 6. An. 1547. and printed also then for the use of the Subjects And of the several Letters missive which went forth in his Name prohibiting the bearing of Candles one Candlemas day of Ashes in Lent and of Palms on Palm-sunday for the taking down of all the Images throughout the Kingdom for administring the Communion in both kinds dated March 13. 1548. for abrogating of pâ—ivate Masâ—es Iune 24 1549. for briâ—ging in all Missâ—ls Graduals Processionals Legends and Ordinals about the latter end oâ—December of the same year â—or taking down of Altars and setting up Tables in stead theâ—eof An. 1550. and the like to these All which partâ—cuâ—ars you have in 〈◊〉 book of Actâ— and Mon. in King Edwards life which whether they were done of the Kings meer motion or by advice of his Councâ—l or by coâ—sultation with his Bishops â—or there is little left upon Râ—cord of the Convocaâ—ions of that time more then the Articles of the year 1552 ceâ—tain I am that there was nothing done nor yet pâ—eâ—ended to be done in all these particulars by the authority oâ—Parliament Thus also in Qu. Elizabeâ—hs time before the new Bâ—shops were well setled and the Qâ—een asâ—ured of the afâ—ections of her Clergâ— she went that way to work in the Reformation which not onely her two Predecesâ—ors 〈◊〉 all the Godly Kings and Princes in the Jewish State and many oâ— thâ—Christian Emperours in the Primitive times had done before her in the well ordering oâ— the Church and peopâ—e committed to their care and government by Almighty God and to that end she published her Injunctions An. 1559. A book of Ordeâ—s An. 1561. Another of Advertisements An. 1562. All tending unto Reformation unto the building up of the new Ierusalem with the advise and counsel of the Metropolitan and some other godly Prelaâ—es who were then abâ—ut her by whom they were agreed on and subscribed unto before they were presented to her without the least concurrence of her Court of Parliâ—ment But when the times were better seâ—led and the first diâ—â—iculâ—ies of her Reign passed over she left Church work to the disposing of Church-men who by their place and calling were most proper for iâ— and they being met in Câ—â—vocation and thereto authorised as the laws required did make and publish several books of Canons as viz. 1571. An. 1584. An. 1597. Which being confirmed by the Queen undâ—r the broad seal of England were in force of Laws to all intents and purposes which they were first made but being confirmed without those formal words Her Heirs and Successors are not binding now but expired together with the Queen No Act of Paâ—liameâ—t required to confirm them then nor never required ever since on the like occasion A fuller evidence whereof wâ— cannot have then in the Canons of the year 1603. being the first year of King Iames made by the Clergie onely in the Câ—nvoâ—â—tion and confirmed onely by the King for though the old Canons were in force which had been made before the submisâ—ion of the Clergie as before I shewed you which served in all these wavering and unâ—etled tâ—mes for the perpetuâ—l standing rule of the Churches govenment yet many new emergent câ—seâ— did require new â—ules and whilest thâ—re is a possibility of Mali mores there will be a necessity of bona Leges Now in the confirmation of these Canons we shall find it thus That the Clâ—rgy being met in their Convocatioâ— according to the Tenour and effect of his Majesties Writ his Mâ—jâ—sty was pleased by virtue of his Prerogativâ— Royal and Supream authoriâ—y in causes Ecclesiastical to give and grant unâ—o them by his Letters Patents dated Apr. 12. and Iun. 25. full free and lawfuâ—l liberty licence power and authority to convene treat debate consider consult and agree upon such Canons Orâ—ders Ordinances and Constitutions as they should think necesâ—ary fit and convenient for the honor and service of Almighty God the good and quiet of the Church and the better government thereof from time to time c. to be kept by all persoâ—s within this Realm as far as lawfully being members oâ— the Church it may concern
of Christ And so S Augustine hath resolved it in his thiâ—d Book against Cresâ—onius In hoc Reges sicut iis divinitus praecipitur pray you note that well Deo serviunt in quantum Reges sunt si in suo Regno bona jubeant mala prohibeant non solum quae pâ—rtinent ad humanam societatem verum etiam ad Divinam Religionem Which words of his â—â—emed so significant and convincing unto Hart the Iesuite that being shewed the Tractate writ by Dr. Nowell against Dorman the Priest in the beginning of Q Elizabeths time and finding how the case was stated by that reverend person he did ingenuâ—usly confesse that there was no authority ascribed to the Kings of England in Ecclesiastical affaire but what was warranted unto them by that place of Augustine The like affirmed by him that calleth himself Francisâ—us de S. Clâ—ra though a Iesuite too that you may see how much more candid and ingenuous the Iesuites are in this point then the Presbyterians in his Examen of the Articles of the Church of England But hereof you may give me opportunity to speak more hereafter when you propose the Doubts which you say you have relating to the King the Pope and the Churches Protestant and therefore I shall say no more of it at the present time SECT. II. The manner of the Reformation of the Church of England declared and justified HItherto I had gone in order to your satisfaction and communicated my conceptions in writing to you when I received your letter of the 4. of Ianuary in which you signified the high contentment I had given you in condâ—scending to your weaknesse as you pleased to call it and freeing you from those doubts which lay heaviest on you And therewithall you did request me to give you leave to propound those other Scruples which were yet behinde relating to the King the Pope and the Protestant Churches either too little or too much looked after in the Reformation And first you say it is complained of by some Zelots of the Church of Rome that the Pope was very hardly and unjustly dealt with in being deprived of the Supremacy so long enjoyed and exercised by his predecessors and that it was an innovation no lesse strange then dangerous to settle it upon the King 2. That the Church of England ought not to have proceeded to a Reformation without the Pope considered either as the Patriarch of the Western world or the Apostle in particular of the English Nation 3. That if a Reformation had been found so necessary it ought to have been done by a General Councel at least with the consent and co-operation of the Sister-Churches especially of those who were engaged at the same time in the same designs 4. That in the carrying on of the Reformation the Church proceeded very unadvisedly in letting the people have the Scriptures and the publique Liturgie in the â—ulgar tongue the dangerous consequents whereof are now grown too visible 5. That the proceedings in the point of the Common-prayer Book were meerly Regall the body of the Clergy not consulted with or consenting to it and consequently not so Regular as we fain would have it And 6. That in the power of making Canons and determining matters of the Faith the Clergy have so â—ettered and inâ—angled themselves by the Act of Submission that they can neither meet deliberate conclâ—de nor â—xâ—cute but as they are enabled by the Kings authority which is a Vassallage inconsistent with their native Libertieâ— and not agreeable to the usage of the Primitive times These are the points in which you now desire to have satisfaction and you shall have it in the best way I am able to do it that so you may be freed hereafter from such â—roubles and Disputants as I perceive have laboured to perplex your thoughts and make you lesse affectionate then formerly to the Church your Mother 1. That the Church of England did not innovaâ—e in the Ejâ—ction of the Pope and setling the Supremacy in the Regal Crown And in this point you are to know that it hath been and still is the general and constant judgement of the greatest Lawyers of this Kingdome that the vesting of the Supremacy in the Crown Imperial of this Realm was not Introductory of any new Right or Power which was not in the Crown before but Declaratory of an old which had been anciently and originalâ—y inherent in it though of late Times usurped by the Popes of Rome and in Abeyance at that time as our Lawyers phrase it And they have so resolved it upon very good 〈◊〉 â—â—he principal managâ—ry of 〈◊〉 which conceâ—n Religion being a flower inseparably annexed to the â—egal Diadem not proper and peculiar only to the Kings of England but to all Kings and Princes in the Church of God and by them exercised and enjoyed accordingly in their times and places For who I pray you weâ—e the men in the Iewish Church who destroyâ—d the Idols of that people cut down the Groves demolished the high places and brake in piâ—ces the Brazen Serpent when abused to Idolatry Were they not the godly Kingâ— and Princeâ— only which swâ—yâ—◠〈◊〉 Scepter of that Kingdomâ— And though ' â—is possible 〈◊〉 that they might do it by the counsel and advice of the High Priests of that Nation or of some of the more godly Priests and Levites who had a zeal unto the Lâ—w of the most high God yet we finde nothing of it in the holy Scripture the merit of these Reformations which were made occasionally in that faulty Church being ascribed unto their Kings and none but them Had they done any thing in this which belonged not to their place and calling or by so doing had intrenched on the Office of the Priâ—sts and Levites that God who punished Vzzah for attempting to support the Arke when he saw it totâ—ering and smote Osias with a Leprosie for burning incense in the Temple things which the Priests and Levites only were to meddle in would not have suffered those good Kings to have gone unpunished or at least uncensured how good soâ—ver their intentions and 〈◊〉 weâ—e Nay on the contrary when any thing was amisâ—e in the Church of Iewry the Kingâ— and not the 〈◊〉 were admonished of it and reproved for it by the Prophets which sheweth that they were trusted with the Reformation and none else but they Is it not also said of David that he distributed the Priests and Levites into several Classes alotâ—eâ— to them the particular times of their Ministration and designed them unto several Offices in the Publick Service Iosephus adding to these passages of the Holy Writ That he câ—mposed Hymns and Songs to the Lord his God and made them to be sung in the Congregation as an especial part of the publick Liturgy Of which although it may be said that he composed those Songs and Hymns by vertue of his Prophetical Spirit yet he imposed them on the Church appointed