supreme judges or governors of all doctrine and discipline: but if in their realm we will have the assistance of the magistrates sworde to settle the truth and prohibite error, and by wholesome punishments to prevent the disorders of all degrees, that authorise lieth neither in prelate nor pope, but only in the prince: and therfore in his dominions we can neither establish doctrine nor discipline by publick laws without the prince's consent: that indeed with the regiment of the church wherof Christ is head, viz. his mysticall bodie, princes have nothing to do, yea many times they be scant members of it, and the church in each country may stand without princes, as in persecution it doth, and yet they not headless.'
Thus did this learned prelate state and defend the regale or King's snpremacie: and it is easy to shew that his Lordship spoke the true sense and meaning of King Henry himself, his bishops and clergy, and their successors. And yet the learned Mr. Collier is pleased to argue against it as the Jesuits did[O 1], as if princes by their supremacy were to settle controversies of faith, or decide debates concerning belief: that by the Act 26, Henry VIII, cap. 1. our kings are made judges in matters of faith, and are authorised to manage the government of the church at pleasure, so that the very being of the christian religion lies at their mercy. Which a later writer chooses thus to express in a sort of fanatic rage.[O 2] 'The commission (says he) which our Saviour had granted to his apostles and their successors was
