places He also gaue cōmaundemēt for the keeping of the Passeouer a new and at a word for the whole reformantion of religion Here is as much for the Kings Supremacie as either we giue or his Maiestie requireth Iosua Read the whole story in the book of Iosua The historie of Iosua before these is plaine enough for this who although hee were none other but a Civill Magistrate yet assoone as he was chosen of God set as a ruler over the people he received commandements aspecially touching Religion and the service of God He caused the people to be circumcised He caused Altars for their bloudy sacrifices to be erected Hee caused the people to make their sacrifices He commanded the Priests to take vp the Arke Hee caused the Deuteronomie to bee written in stones He caused both the blessings and the cursings of the Lord to bee pronounced He spake openly to the people and fraid them from Idolatry All these were cases of Religion and not of Civill policie The doings of Ezechias Asa Ezechias Asa 2. Chron. 29. 15. 1. King 15.8 1. King 2.27 Tortura Torti 371. in purging the temple when it was defiled King Salomons deposing of the high Priest Abiathar and placing Zadoc in his roome are frequently knowne I need not much stand on them Wherefore did Salomon thrust out Abiathar but because he was guilty of treason against the king Marke the words Go to Anathoth vnto thine owne fields keepe thy selfe there thou art a man of death or art worthy of death but I will not this day kill thee These are the words of a king in his supreame government over an high priest To confine men within a circuit where they are worthy of death to giue them life to change a capitall penaltie into an easier of deposing is the authority also of a king Moreover by the same authority that hee placed Banaiah in Ioabs stead over his army which no mā I thinke wil denie to be done by his kingly supremacie by the same and none other did he place Sadoc in stead of Abiathar over the priesthood so it is in the 35. verse And the king put Benaiah the sonne of Iehoida in Ioabs roome over the host and the king set Sadoc the Priest in the roome of Abiathar Done by the kings authority both both in one the same verse But that I may at once dispatch out of the old testament Tortura Torti pag. 380. this whole question of the kings supremacie and that the right of it may be more fully seene although enough is said before what is vnderstood thereby so to stop if it be possible their after slanders rising vpon it devised only by themselues In few this it is First vnder the title of supremacie the king bringeth in no new Popedome into the church for hee setteth not vp a power like Aaron the high priest of making a Golden Calfe Exod. 32. v. 4. 1. King 12 28. These things the king taketh not or of proposing it to be worshipped as Ieroboam the king did his or maketh new articles of faith or hāmereth any new formes of religion in the service of God Neither burneth he incense with Ozias 1. Chro 26.16 2. Sam. 6.6 or of touching the Arke with Oza Nor taketh he the office of teaching we place the primacie in Governing The king is the chiefe Governour but not the chiefest doctor not in teaching And therefore we say he is the Chiefe Governour but not the chiefe teacher or Doctor He expoundeth not the hard doubtes of the law nor preacheth the word or administreth the holy things or vseth imposition of hands or exerciseth the keyes or laieth any ecclesiasticall censure on anie At a word hee taketh nothing to him that belongeth ad Sacerdotale munus to the priestly function or is annexed to the power of order If they vnderstand vs otherwise they detract but will not vnderstand These things the king taketh But in the matter of outward governement to command that he challengeth to himselfe and we very willingly acknowledge it The care of religion belongeth to the kingly office not only to the priests And in kings it is the chiefest which they are not only bounde to challenge as their owne in keeping it from externall force abroad but at home from the negligence of men and when it is decaied it is their duties to see it repaired For when by the very law of God Deut. 17.18 Ioshua 1.8 the king is keeper and defender not of the second table only but of the first too his Maiestie doubteth not but that the care of the first table doth belong vnto him and maketh the due regard there of his first study And since every soule is said to bee subiect vnto him he will haue care of the soules of his subiects more and before the care of their bodies And particularly whatsoever in the matter of religiō the kings of Israel did and did not without praise the king hath power and right to do the same Power to make lawes by his kingly authority Tortura Torti pag. 381. Power to make lawes Dan. 3.29 Ion 3 7. Ester 9 26. 1. Macc. 4 56.59 that God bee not blasphemed none I hope wil deny it the king of Babel did it To pacifie God by fasting so did the king of Ninive To honour him by keeking solemne feasts so did Hester with the feast of Purim And as Iudas Machabeus when he proclaimed the feast of Tabernacles Finally he hath supremacie in all those things touching which In codice in Authenticis in capitulari bus lawes were made in the Code in the Authentickes the statures by Constantine Theodosius Iustinian and Charles the great Then he hath power of appointing those that shall determine businesse according to the law so made as Iehoshaphat did Then he hath power of binding his subiects by an oath 2. Chr. 15.14 c. 34. v. 32. that they violate not the law so made as Asa and Iosias did And whosoever shall offend against the lawe so made although he pretend the worship of God Deut. 13.10 15. Levit. 24.23 Num. 15.35 as whether he be a false Prophet or an Idololater or blasphemer or breaker of the Saboth in every and all these cases the king is to punish him by his kingly authoritie Power also he hath of calling the multitude together 1. Chr. 13.3 by his owne authoritie of bringing backe the Arke and setting it in its owne place 2. Chr. 19 4. as did David And of calling the people backe to the worshippe of God as did Iehoshaphat Of dedicating the temple as did Salomon and renuing the house of the Lord 1. Kings 8 64. 2. Chr. 24 4. 29.5 as Ioas did And of purging it when it was pollutted as Ezechias did And albeit the king doe not thinke that it was for naught that God charged him To write out a copy
as we striue for or his Maiestie taketh to himselfe in this businesse whereof we entreat If he doe I craue but their assent to that oath if he do not their iust exceptions against the evidence which is drawne from him A shew of an answere to the most pressing arguments brought by vs I knowe hath beene ever ready from them but such that comming from none of them Read D. Mort. 1. 2. part of his Apologie his Catholik appeal for the Protestants and M. White of the way of the true Church an other hath evermore bin readie to oppugne it a manifest evidence of a false ground Those evasions and trickes on their parts I wish in this excellent temper of the world light of knowledge in the guids of this Church whose eies they cannot blinde with any craft were wholy laid aside and that the direct voice of Scripture first ancient Ecclesiasticall histories for the practise of the christian Emperors and testimonies of fathers confirming their practise might bee called in For in these cases to answere of our selues is to answer nothing not to answer to the allegation is silently to graunt our adversarie what he would To bee so conceited to our cause that whatsoever is tendered not to see it is willingly to cast our selues headlong into the gulfe of endlesse woe and miserie To come therefore to the first thing required which is the oath it selfe that al men may see what they sweare vnto that sweare vnto it The tenor where of is this I.A.B. doe vtterly testifie and declare in my conscience The oath of Supremacie in his Maiesties Apol. pag 48. that the kings highnesse is the only supreame governour of this Realme all other his Highnes dominions and countries aswell in spirituall or Ecclesiasticall things or causes as temporall And that no forraine Prince person Prelate State or Potentate hath or ought to haue any iurisdiction power superioritie preheminence or authoritie Ecclesiasticall or spirituall within this Realme And therefore I doe vtterly renounce forsake all forrain iurisdictions powers superiorities and authorities and doe promise that from henceforth I will beare faith and true allegiance to the Kings highnes his heires and lawful successors and to my power shall defend all iurisdictions priviledges preheminences and authorities granted or belonging to the Kings highnesse his heires and successors or vnited or annexed to the imperiall crowne of this Realme So God me helpe and by the contents of this booke Besides the setting downe of this oath thus in these tearmes of which the Papists are afraid as of some monster I must expresse the meaning and intendment thereof what is challenged thereby and what is vnsought for by his Maiestie and from whom more sooner and trulier may wee learne the scope and drift thereof thē from him to whom we owe it and to whome of right it belongeth to be sworne His Maiestie therefore having proved from many and sundry sentences titles and prerogatiues both in the old Testament and in the new that Christian Princes within their dominions haue warrant to governe the Church as well as the rest of their people in being Custodes vtriusque tabulae persons to whom God hath commended and commaunded the keeping of both tables doth there disclaime and denie that hee hath any power to make new articles of faith What the king doth either take or refuse by the oath of supremacy His Maiesties Apol pag. 108. that office he leaveth to the Pope or to set vp anie points of religion not warranted by the word of God but by commanding obedience to bee given to the word of God by reforming the religion according to his prescribed will by assisting the spirituall power with the temporall sword by reforming of corruptions by procuring due obedience to the Church by iudging and cutting of all frivolous questions and schismes as Constantine did And finally by making decorum to bee observed in every thing and establishing orders to bee observed in all indifferent things for that purpose And this is the only intent of this oath of Supremacy This is inlarged with more words Rain conf with Hart. c. 10. div 1. but to the same effect by D. Rainolds in his cōference with M. Hart. For the king saith he to be supreame governour of all his dominions in things spirituall and temporall is to haue the preheminence over all rulers in government of matters touching God and man within his dominions and this by the Scripture is Cesars right 1. Pet. 2.13 The high Priest is ordained for mē in those things that appertaine to God to do them The Priest duty Heb. 5.1 that is to offer gifts and sacrifices for sin this is the peculiar duty of the priest which if the Prince meddle with as Ozias did 2. Chro. 26. v. 16 18.19 who would haue burnt incense vpon the Altar of incense a thing inioined to Priests only then hee transgresseth the bounds of his office and provoketh vengeance of the Lord vpon him The Princes du tie But to provide by Civill punishments and orders that Priestes doe their dutie in things concerning God not only Priests but people too it is the Princes charge and so hee is ordained to deale in things of God Iudges 27 5 6 For when Michah had an Idols chappell in his house with a vestment and Images in those daies saith the text there was no king in Israell but every man did that which was good in his own eies Iudges 18.1.2 And againe there was no king in Israell when the men of Dan got that Idolatrous stuffe with an Idololatrous Priest 17. went a whoring after it which being said in like sort when adultery was committed 19. and with adultery murther doth shew that as the subiect should haue beene restrained from murther and adulterie Iudg. 19.1.2 25.26 so from Idolatry too by the Princes sword sith all these sinnes raigned Iud. 20.28 Deut. 17.19 not for want of a Priest but of a king in Israell And where the king is willed by Moses to keepe all the words of the law to doe them the Lord meant therby that he ought to keepe them not only as a private man but as a king by seeking and providing that all his subiects did their duties both to God and man Wherefore since the supremacie we giue to our Prince in things Ecclesiasticall 2. Chr. 29. v. 5. 21 27.30 2. Chr. 30.1.6.12 to deale therein as Ezechias did first to command that the Priests and Levites doe doe their duties afterward the people to come and serue the Lord and finally both Priest and people to reforme themselues for maintenance of religion not as Ozias who as is said before would burne incense nor ours to preach the word minister the sacraments celebrate the prayers or practise discipline of the Church but to provide that those things bee done as they ought by them whom God hath called
of the law for himselfe Deut. 17.19 that hee might continually haue it with him read it diligently and meditate therein daie and night Iosua 1.8 and from it to learne the worship of God even to the ceremonies themselues neither that it was said so to him in respect that he should rest altogether vpon another mans report iudging nothing of himselfe yet in these things he shall stand before Eleazar the Priest and willingly aske counsell of him and shall require the law of them whose lipps preserue knowledge He shall call those to the making of lawes for the Church whom it is meet should bee called and those whome reason doth perswade are the most skilfull and that can in those things giue counsell best And then in those things which appertaine to God command Amarias the Priest 2. Chr. 19.11 and not Zabadias the Captaine to be chiefe Touching the person Touching the persons Tortura Torti pag. 381.338 376. 1. Sam. 15.17 it is likewise as cleere that the king hath supremacy over them A power of administring lawes to all men of all degrees and to speak in the language of the holy scripture head of the tribe of Levi no lesse then of the rest of the tribes nor no lesse head of the clergie then of the laitie So the Prophet speaketh to the king When thou wast little in thine own sight Saul the king head of the tribes wast thou not made the head of the tribes of Israell Now amongst the tribes of Israell was the tribe of Levi therefore the king is head of the Leviticall tribe in which Tribe was Ahimelech the Priest vnder the king his head This is farther expressed by the name of Father and mother and who head but they Iudg. 5.7 over whom they are set Debora a woman is called a mother in Israell Ezechias father and heare you papist of the Priests so he speaketh vnto them 2. Chron. 29.11 Now my sonnes be not negligent A father then was Ezechias and a father over the Priests Looke then what honour and supremacy Princes haue they haue it by no other commandement then the Fift of honouring our father them for their fatherly care of the Church as of the coūtrey And if any shall deale presumptuously against Abiathar Deut. 17.12 the king hath power by his lawes to punish him even to the putting out of Abiathar himselfe from his Priesthood 1. Kings 2 27. Touching the things if he deserue it Touching the things erected or vsed to false worship power hee hath of pulling downe the high places that is to abolish strange worship not only over the Golden Calfe which Aaron made as Moses had in breaking it to peeces Exod. 32.20 but over the brasen serpent erected by Moses 〈◊〉 King 18 v 4 as had Ezechias when the Golden Calfe is abused to Idololatry or the brasen serpent to superstition of destroying them both In things indifferent And for the things which belong to the Beauty of Gods Church which bee called indifferent he hath power also to order thē as Ioas did 2. Ch. 24. v. 12 And when occasion of schismes and divisions by trifling and foolish questions is ministred by his authoritie to restraine them as Constantine did And this I hope no man will deny to be his right Socrat. Eccles hisi l. 1. c. 7. Lastly if the Romish Catholike had rather haue examples from Christians then from the common wealth of the Iewes let him knowe that Chrysostome Hom. 2. ad popul Antioch Theodosius called head of all men by Chrysost a famous prelate in his time called Theodosius the Emperour by this name head and not only the head but that which in the head is most high the top of the head and that of all men in the earth And I make no question but that there was a man thē on the earth who was the Bishop of Rome If we craue more examples I dare truely say the Catholike Church was so far from distasting this Supremacy in Princes that it called and intituled the Emperours Charles the great Lodowike Rectores religionis Tortura 7 pag. 379. Guiders of religion in the publike acts of their Councell And yet againe if nothing will serue the turne but the very word Governour lette them that doubt of it read it in the eight generall Coūcell so called by them where the Emperour Basilius is stiled Govern our of the vniversall Church Gubernator universalis navis ecclesiasticae And Constantine himselfe doubted not to say of himselfe that he was a Bishop without as others were within the Church These duties touching the Church and titles to Princes belonging are those very things which we say appertaine vnto the kings Supremacie by the law of God The Kings and princes of the world now are in no worse case then were the kinges in the old Testament They are vnder the same condition and therefore the same primacy is due vnto them and the same ought to be yeelded vnto them And therefore I may iustly conclude here with that saying of Scaliger to Lypsius Scaliger tu Lypsius Nos non sumus novatores sed vos veteratores estis Wee are no innovators but they that deny this truth are false deceivers What other exceptiōs they take of his Maiesties vsurping part of the Priests office in the worship of God is a monster of their owne begetting against which they may fight as with their shaddowes but shall never strike vs. The reader that is not wilfully blind will herein submit his iudgement vnto the truth Thus I haue shewed by the old Testament That the christian Emperours practised this supremacy in matters of religion by the practise of the kings there my intended purpose It shall not bee amisse now to see how the godly Emperours in the primitiue Church of Christ dealt in the busines of religion according to that Supremacy we speake of a great part of which was their calling of generall Concells Calling of councels and confirming their decrees 1. Councell of Nice Socrat. l. 1. c 9. thereby as by a speedy way to ridde the Church from the infection of pestilent heresies The Bishops of the first councell of Nice confesse in their Synodicall Epistle that they were called by the authoritie of the Emperour The Synod met together say they when Constantine the most beloved of God gathered vs out of diverse cities and countries By the authority of Constantine Tortura Torti pag 165. Et synodi decreta confirmans consignavit 2 Of Constantinople They submitted themselues vnto him so the words goe And confirming the decrees of the Synod he signed them The secōd generall councell held at Constantinople was called by the authoritie of Theodosius the elder wee met together according to the letters of your Maiestie And againe your Maiestie hath honoured the Church by your letters of calling vs hither In their Epistle
ECLOGARIVS OR BRIEFE SVMME OF THE TRVTH OF THAT Title of Supreame Governour given to his Maiestie in causes Spirituall and Ecclesiasticall from the Kings of Israell in the old Testament the Christian Emperours in the Primitiue Church confirmed by 40. Epistles of Leo the Bishop of Rome vnto the Emperours Theodosius Martianus and Leo. Not published before BY IOHN PANKE Gratian decrees Causa 23. Quaest 5. cap. 20. Let the Princes of the world knowe that they of duty shall render an account to God for the Church which they haue taken of Christ to preserue For whether the Peace and discipline be increased by faithful Princes or it be loosed he doth exact of them an accompt who hath delivered his Church to be committed to their power AT OXFORD Printed by Joseph Barnes 1612. TO THE CHRISTIAN REAder whether Protestant or Romish Catholike THE question of late risen since his Maiesties raigne Christian Reader whether Protestant or Romish Catholike are especially now about the oath of allegiance made in Parlament and commanded by his Maiestie and the state to be taken by every Subiect for the security of his Highnes person and life if ought should be intended against him The exceptions against the said oath are iustly none but only a commandement there is from the Pope in his Breues forbidding the Romish Catholike the taking thereof Now because his Maiestie himselfe In his Apologie for the oath of allegiance hath in a Princely care of satisfying his subiects of his intent therein and Priestly iudgement laid open himselfe confuted those Breues Iallude to Constantines Communis Episcopus Euseb de vit Const l 1. c. 37. Pope Paule 5. needles it is for any man after him further to write in defence of what he hath iustified But since the pretence of the Pope in his Breeues and of Bellarmines letter to the Arch-priest Blackwell was to insinuate that vnder colour of swearing to the oath of allegiance they should bee forced that tooke it to sweare something against the Popes supremacie in spirituall matters which being not by that oath intended his Maiestie hath in an holy and painefull regard to satisfie those whom any thing would satisfie set his pen to paper againe acknowledging the former worke to bee his owne and added thereto a premonition to all Christian Monarches free Princes and States containing most sweet doctrine of his owne faith besides many plaine evidences that the Pope is Antichrist holding the same intent in both proveth sufficiently in both that those two oaths haue their contrarie ends and are nothing like each to other and that they who take the one are not therefore charged with the other The like answer againe receiued Bellarmine from the Archpriest Mat. Tortus calling himselfe Bellar. chaplen but was Bellarmine himselfe in defence of his taking the said oath as also Bellarm. vnder the name of Tortus first and of Bellarmine after from the Reverend Bishop of Ely Now because in this conflict betweene the Church of Rome and vs for this later oath of allegiance The oath of allegiance that former of his Maiesties supremacie in spirituall matters should neither lie forgottē as though it were not nor be mistaken through ignorance by those who vnderstand it not I will because perhapps to me is ministred some speech thereof which to others is not shew all men out of the true records of all antiquitie the truth equity thereof That as in this last his Maiestie requireth nothing of the takers thereof but saftie for him and his as by an oath of true allegiance against those that shall seek his life so in the former hee intendeth to vsurpe nothing in spirituall and ecclesiastical matters that is belonging to the Church but to practise that power which the Godly kinges of Israell in their times about the same matters and the most Christian and best Emperors of the world ever practised and vsed in all their daies thereby to exclude all forraine power and iurisdiction which any Prelate Prince or Potentate shal execute or promote in his dominions the safty of taking both oathes and the truth of both being both alike Much labour I confesse hath formerly bin bestowed and many treatises written by worthie Defence of the Apology by B. Iuell part 6. B. Horn against Fecknam B Bridges against Staplet counter blast B. Winchester that now is in his Dialogues D. Rainolds cōference with Hart part ult Tortura Torti Vincent Lyrinensis cont haeres c. 27. Eadem quae didicisti ita doce ut cum dicas nove nō dicas nova and reverend men in this famous kingdome touching the explication and explanation of the said oath some whereof having long since passed and others at this present published in latine the former those it concerneth will not now pervse as breeding forsooth fastidiousnesse the other in latine through their owne disabilitie some of them cannot take any profit by so that I am in good hope onely by a few new collections in few sheets of paper to win both their attentions though not to a new matter yet set downe in a newe maner Further I am taught by the wise that in a time of danger to the Church it is not amisse that many though some of them bee but meanely qualified should write for although they write all of the same things yet may it bee in other forme and words And that it is necessarie that an adversarie should know Bellarm. in the the preface to the reader in his 1 Tom. and 1 controv out of Augustine that in the cōtrary campe there are not one only or two but many that dare incounter with them This commoditie besides commeth of many writing that quicklier and easier our books may come to the hāds of all though not all to every one yet one or other to al and so every man shall bee furnished with some thing And to say the truth I haue a desire to draw on the Papist in this to answer beyond his ordinary glosse Old Testaments warrant For although the history of the olde Testament giue absolute and vnevitable grounds for warrant of what we seeke Ecclesiasticall histories The Ecclesiastical histories for 600. yeares better after Christ in the best times of the most Christian Emperours giue proofe of what his Maiestie doth yet am I willing herein to presse them with a witnesse without exception Leo the great Pope of Rome florished anno 440 In his Epistles to the Emperour Theodosius Martianus Leo to the Empresses Pulcheria Eudocia Eudoxia in folio an 1569. from whom by them lyeth no appeal and doe adiure them by the honour they would seeme to beare to that sea whereof he was Bishop to speake plainely and directly to tell me after they haue considered of the true state of the questiō some other premises whether hee in this ioyne not with vs giue to the Emperors in his time by his letters as much
therevnto And this is to Giue Caesar no more then is Caesars for every lawful Prince is the supream governour of his owne subiects in things spirituall and temporall And the ParlameÌ„t may take an oath of English men for Iames our King against the Pope A president for the lawfulnesse of the oath of supremacie 2 Kings 11.4.17 against Athalia that vsurped his state Now in this maner as hath been expressed and no otherwise doth his Maiestie take or we giue him the title of Supreame governour in matters spirituall and Ecclesiasticall which so vnderstood would cut of a great number of addle idle talk which at this day passeth amongst them touching it who know not what they say To governe and rule the Church of God is of two sorts The kings duty consisteth in this 1. For to distinguish the offices which are by God at this day set to rule and govern his Church must we not needs say they are of 2 kindes and sorts The one being by the supreame authority and power of the sword to guid care for provide direct and aide Gods Church to further maintaine and set forth the true religion vnitie and quietnesse of Gods Church and to oversee visit reform restraine amend and correct all manner of persons with al maner errors superstitions heresies schismes abuses offences contempts and enormities in or about Gods Church which government and rule belongeth to kings queenes and princes and not to Apostles Bishops and Priests The other is to governe rule by feeding the flocke of Christ with the spiritual food of Gods word The Priests duty consisteth in this preaching it in season and out of season 2. administration of the sacraments and power of the keyes which is the onely rule and government belonging to the Apostles Bishops and Ministers of Christs Church Examples of the godâ—y kings of Israell their practise Shall we see then by the practise of the Godly kings in the time of the old Testament this supreame government I meane in spirituall and Ecclesiasticall matters and over the persons exercising the same confirmed Tortura Torti pag. 363. From thence we must begin from the common wealth of Israell all this question hath its strength and force Ecclesia est in republica sed respublica non est in Ecclesia For in Israell the people of God did God ordaine the kingdome and the Church in the kingdome according to his owne mind since we haue no example in the new Testament we must take it from the old The Empire and the Church in that time were never united in one the Empire was then enimie to the Church therefore what charge the kings had of religion must be fetched from thence where the civill policie and the Church are as it were twins and friendly imbrace together not where they are separated From that fountaine therefore of Israell doe we deriue our cause and from that example where both are together where the Church is in the kingdome doe we informe our selues of the Government both of our Church and Kingdome Touching their practise therefore I doubt not but to make our question cleere insomuch that I hope I shall finde none so shamelesse as to deny the principall care in the matter of religion belonged to the king which is seene by this one argument drawne from the whole course of the holy historie Note this especially That looke how the king was changed 1. so was the forme of religion 2. and that change was alwaies ascribed to the king as his deed neither could the Priests at any time so order the matter that any change was made 3. from the worse to the better or from the better to the worse But if the chieftie had beene theires 4. some one Priest or other would haue beene found at one time or other or at the least some part of the people though the king had beene otherwise affected that would haue kept the worship of God sound I will now beginne with the example of Iehoshaphat mentioned in the text of the Apology Tortura Torti pag 364. Iehoshaphat the king whose doings in the matter of religion is notably set downe in the chapter quoted 2 Chron. c. 19 v. 4. The king went through the people from Bersheba to mount Ephraim brought them againe vnto the Lord God of their fathers He brought them again to the Lord that is he caused that they were a Church and hee did it by his kingly authoritie whereby also afterward in the 8. verse V. 8. hee appointed Iudges in Israell of the Levites Priests and chiefe of the families of Israel to iudge the cause of the Lord which is said in the 10. v. to be of the law and of ceremonies And what greater supremacie can there be then of setting and appointing Iudges in matters of religion And where the text saith V. 11. Amariah the Priest shall be the chiefe over you in all matters of the Lord and Zebadiah the son of Ishmaell a ruler of the house of Iuda shall be for all the kings affaires and the Levites shall be officers before you it appeareth plainely that the king Iehoshaphat commandeth the Priest to be chiefe in those things which belongeth to the Lord and gaue the captaine or LieutenaÌ„t charge of those things which appertaineth to the Common weale Iehoshaphat appointed both The ground of the high commission in England taken from Ezra cap. 7. v. 25 26. c. 10. By which deed of his he teacheth vs that no lesse the one then the other doth principally belong vnto the kings charge since first he could reduce the people to the worship of God and when they were reduced to appoint Iudges and by his kingly power to divide the causes amongst the Iudges who should be chiefe in what things Thus hath the civill policie and the church distinct causes and distinct courts but vnder the king no lesse the church then the common wealth hath them by whose authority and command Iudges do sit Amariah over the one and Zabadias over the other Both of them handle matters belonging to their courts but both of them vnder the king What Iosias did in the affaires of religioÌ„ appeareth by that which is written of him Tortura torti pag. 367. Iosias 2. Chron 22.11 He made the booke of the law which was new lie found to be read vnto the people The text saith further the king called the assembly togither commanded the book to be read vnto them being read entered into a newe covenant with the Lord An 〈…〉 of th◠〈…〉 tooke an oath of the people for the performance thereof There the king commanded the high priest himselfe the rest of the priests of the second order that they should cast out of the temple of the Lord burne all the vesse is that belonged to Baall and throw downe their high