are still the same Primus ad extremum similis sibi You and the Black Moores skinne will wash white together This is I hope enough to satisfie you touching the crying up of fasting and for the crying downe of preaching on the dayes of fast that hath beene spoken of already How far it is suppressed at all other times you meane to tell us in the next of your generall heades and we expect to heare what you have to say On then Your sixt generall innovation is in the meanes of salvation in which there are particulars very many which you charge them with As viz. in suppressing lectures cutting short preaching forbidding any prayer before the Sermon but that barren forme of words in the Canon using no prayer at all after the Sermon but reading a second or third service at the Altar Having no sermon in the afternoone catechizing onely for halfe an houre and that by question and answer onely and finally limiting all Sermons in great Cities and the universities to one houre so as the people cannot enjoy the benefit of more then one Sermon a day p. 150. These are the severalties contained in that generall head and they relate either to preaching or to praying or indeed altogether unto preaching and unto praying no further then as subservient thereunto First for suppressing Lectures why doe you reckon that for an innovation when as the very name of Lecturers and Lectures are in themselves a new and late invention borrowed by Travers and the rest towards the latter end of Queene Elizabeths time from the new fashions of Geneva We in the Church of England know no other names but Bishops and Curats and Curats are againe divided into Parsons Vicars and those which doe officiate for and under them now in the use of speech called Curats as by a proper and distinct name Your Lecturer hath no place in the prayers of the Church of England nor none amongst the termes of Law But being Geneva had it so a Doctor superadded to the ordinary Pastor whose office onely was to teach not to administer the sacraments or execute any other ministry to the Priest belonging it must needes bee disposed so here that by degrees insensibly wee might be brought more neere that Church There is a story of the Bats or Reremice that when the birds came to demand tribute of them shewing them their brests they said they were beasts and when the beasts came to them and craved the like shewing them their wings they said they were birds Your Lecturers in the same occasion are like these Reremice When subsidies were granted for his Majesties use if any thing was demanded of them by the Clergie they had no benefice no title and so passed for Lay and on the like demand made by the Laity they onely shewed their gownes and that made them Clergie Being then in themselves but a new invention and such as tended to bring in the greatest innovation in this Church that possibly could be projected how could you reckon the suppressing of them an innovation Now for these Lecturers we may distinguish them into Weekes-day Lecturers and Lords-day Lecturers As Weeke-day Lecturers you complaine how they are suppressed by that restriction in his Majesties Proclamation about the fast and tell us that the Prelates doe extend the letter of the Proclamation that if but one house in a Parish be infected the pestilence thus continuing and the fast not ceasing all wednesday sermons in the whole City must be suppressed p. 147 If so as so it is not you know well enough what reason had you of complaint Are there not holidayes so many that you and yours doe reckon them as a burthen both to Church and State Observe the holy dayes as you ought with prayers and Preaching and see what losse the Church would have or any of the people finde for want of Wednesday or any other weeke-day Lectures As Lords-day Lecturers we shall meete them in the afternoone wherein all sermons are put downe if you tell us true Next followes cutting short of Preaching How comes that to passe For that we must needes seeke elsewhere for here you tell us not Looke therefore in your 17. p. and there wee have it There you find fault with them that are all for outward formalities you being for none at all your selfe in that they place all the service of God in reading long-prayers and thereby excluding preaching as unnecessary and p. 158. commanding of long Matins instead of Preaching which as they are performed in Cathedrall Churches you call prophanely Long Babylonish service p. 160. This is the blocke you stumble at that whereas formerly you used to mangle and cut short the service that you might bring all piety and the whole worship of God to your extemporary prayers and sermons now you are brought againe to the antient usage of reading the whole prayers as you ought to do And call you this an innovation Are not you he that told us that the Communion-booke set forth by Parliament is commanded to be reade without any alteration and none others p. 130. And if you reade it not as it is commanded make you alteration thinke you Doe you not finde it also in the 14. Canon that All Ministers shall observe the Orders rites and ceremonies prescribed in the Booke of Common-prayer as well in reading the holy Scriptures and saying of Prayers as in administration of the Sacraments without diminishing in regard of preaching or any other respect how like you that Sir or adding any thing to the matter or forme thereof The very selfe same answer we must also make to another of your cavils about the using of no prayer at all after the Sermon but reading a second or third service at the Altar For being it is so appointed in the booke of Common Prayer that on the holidaies if there be no Communion shall be said all that is appointed at the Communion untill the end of the Homilie concluding with the Praier for the whole state of Christs Church c. The innovation is on your part who have offended all this while not onely against the Canon but the Act of Parliament by bringing in new formes of your owne devising As for forbidding any prayer before the Sermon but that barren forme of words in the Canon for being in the Canon you can give it no better Epithite if any such forbidding be it s but agreeable unto the Canon which hath determined of it long agoe and so no innovation of these present times Nor was that Canon any new invention neither when it first was made but onely a repetition and confirmation of what had formerly beene ordered both in King Edward the sixt the Queenes injunctions according to the rule and practise of the former times the Preachers then using no forme of prayers before their Sermons but that of bidding moving or exhorting which is now required in the Canon as may be plainely seene in Bishop
and such as you the Innovators and Novatians of the present times complaine of other men for that very fault of which your selves are onely guilty Quis tulerit Gracchos But to goe with you point per point what Innovations have you to complaine of in point of doctrine Marry say you There was an order procured from King Iames of famous memory to the Universities that young Students should not reade our moderne learned writers as Calvin Beza and others of the reformed Churches but the Fathers and School-men p. 111. Quid hoc ad Ithycli boves What have the Bishops now alive to do with any act of King James his time or how can this direction of that learned Prince bee brought within the compasse of Innovations in point of doctrine Directions to young Students how to order and dispose their studies are no points of doctrine nor doe I finde it in the Articles of the Church of England that Calvin or Beza are 〈◊〉 bee preferred before Saint Austin or Aquinas But doe you know the reason of the said direction or if you do not will you learne Then I will tell you There was one Knight a young Divine that preached about that time at Saint Peters in Oxford and in his Sermon fell upon a dangerous point though such perhaps as you like well of viz. that the inferiour Magistrate had a lawfull power to order and correct the King if he did amisse using this speech of Trajans unto the Captaine of his Guard Accipe hunc gladium quem pro me si bene imperavero distringes sin minus contra me For this being called in question both in the University and before the King he layed the fault of all upon some late Divines of forraigne Churches who had misguided him in that point especially on Paraeus who in his Comment on the Romans had so stated it and in the which he found that saying of the Emperour Trajan On this confession Paraeus Comment on that Epistle was publickly and solemnly burnt at Oxford Cambridge and Saint Pauls Crosse London And shortly after came out that order of King James prohibiting young ungrounded Students to beginne their studies in Divinity with such books as those in whom there were such dangerous positions tending so manifestly to Anarchy and disobedience but that they should beginne with the holy Scriptures so descendendo to the Fathers and the School men and by degrees to those Divines you so much magnifie Whâ—â— hurt in this good sir but that it seemes you are possessed with your old feare that by this means the Kings may come to have an unlimited power and absolute obedience will be pressed more throughly on the subjects conscience Besides you cannot but well know that generally those divines of forraigne Churches are contrary in the point of discipline unto the Hierarchy and rites of the Church of England which some implicitely and some explicitely have opposed and quarrelled Which as it is the onely reason why you would have them studied in the first place that so young students might be seasoned with your Puritan principles so might it be another motive why by the Kings direction they should come in last that Students finding in the Fathers Councels and Ecclesiasticall historians what was the true and ancient kinde of governement in the Church of Christ might judge the better of the modernes when they came to reade them Nor was this any new direction neither it being ordered by the Canons of the yeere 1571. Cap. de Concionatoribus that nothing should bee preached unto the people but what was consonant unto the doctrine of the old and new Testament quodque ex illa ipsâ doctrina Catholici Patres veteres Episcopi collegerint and had beene thence collected by the Orthodox Fathers and ancient Bishops As for your dealing with the Fathers of whom you say as Virgil said of Ennius that they which reade them must margaritas e Coeno legere gather pearles out of the mud p. 112. that's but a tast of your good manners Nor would you slight them so I take it but that the most of them were Bishops But whatsoever you thinke of them a wiser man then you hath told us qui omnem Patribus adimit authoritatem nullam relinquet sibi Your second Innovation in point of doctrine is so like the first that one would sweare they were of one mans observation and that is the procuring of another order in King James his naâ—â— inhibiting young Ministers to preach of the doctrines of election and reprobation and that none but Bishops and Deanes should handle those points Good Sir what hurt in this Are those deepe mysteries of Gods secret Counsailes fit argument for young unexperienced Preachers wherein calores juveniles excercere to trie their manhood and give the first assay of their abilities or call you this an Innovacion in point of doctrine when as for ought you have to say the doctrine in those points continued as before it did onely the handling of the same was limited and restrained to graver heads The like complaint you make of his Majesties Declaration before the Articles by meanes whereof you say the doctrins of the Gospell must bee for ever husht and laied asleepe p. 114. what Sir are all the doctrines of the Gospel husht and laied asleepe because you are inhibited to preach of predestination and that not absolutely neither but that you may not wrest the Article in that point as you were accustomed This was the Devills plea to Eve and from him you learnt it that God had said to our first father hee should not eate of every or any tree in the Garden of Eden whereas he was restrained onely from the tree of knowledge of good and evill But hereof wee have spoke alreadie and referre you thither Hitherto also you reduce the publishing of certaine bookes most of the which were either answer'd or called in and therefore you have little reason to except against them My Lord of Chichesters appeale was as you say called 〈◊〉 by our gracious Soveraigne and had not other men free leave to print and publish a discourse in answere to it The Historicall narration you disliked and that was called in too to please you If Doctor Jacksons bookes were as you falsly tell us to maintaine Arminianisme I doubt not but you have in keeping a booke invisible to any but to such as you said to bee writ by Doctor Twisse as much against his person as against his argument For Doctor Cosens Private Devotions that still lieth heavy on your komacke as not yet digested though both your selfe and your learned Counsell disgorged your selves upon him in a furious manner Brownes prayer before his Sermon if you are agrieved at you may finde the verie clause verbatim in King Edwards first liturgie Anno 1549. which in that verie act of Parliament wherein the second was confirmed is said to bee a very Godly order agreeable to the word of God and
Pastimes are prohibited upon that day and therefore dauncing leaping and the rest which the Book alowes of p. 57. For this you are beholding to your learned Counsell the first that ever so interpreted that Statute and thereby set the Statute and the Declaration at an endlesse odds But herein you goe farre beyond him for he only quarrelled with the living who had power to right themselves You lay a scandal on the dead who are now laid to sleepe in the bed of peace and tell us of that Prince of blessed memory King James that the said Booke for Sports was procured compiled and published in the time of his progresse into Scotland when he was more then ordinarily merrily disposed p. 58. When he was more then ordinarily merrily disposed Good Sir your meaning Dare you conceive a base and disloyall thought and not speake it out for all that Parrhesia which you so commend against Kings and Princes p. 26. Leave you so faire a face with so foule a scarre and make that peereles Prince whom you and yours did blast with daily Libells when he was alive the object of your Puritanicall I and uncharitable scoffes now he is deceased Unworthy wretch whose greatest and most pure devotions had never so much heaven in it as his greatest mirth I could pursue you further were you worth my labor or rather if to Apologize for so great a Prince non esset injuria virtutum as he in Tacitus were not too great an injurie to his eminent virtues and therfore I shall leave your disloyal speeches of the King deceased to take a further view of those disloyall passages which doe so neerely concerne the King our now Royall Soveraigne For lest the people should continue in their duty to him being the thing you feare above all things else you labour what you can to take them off at lest to terrify his Majesty with a feare to lose them For you assure us on your word because you would have it so p. 64. that pressing of that Declaration with such cursed rigour as you call it both without and against all Law and all example and that also in the Kings name is very dangerous to breed in peoples mindes as not being well acquainted with His Majesties either dispositions or protestations still you bring in that I know not what strange scruples or feares causing them to stagger in their good opinion of his Majestie And in the Apologie giving distast to cal your Majesties loyall subject who hereupon grow jealous of some dangerous plot p. 6. You would faine have it so else you would not say it Quod minus miseri volunt hoc facile credunt But hereof and how you encourage men to stand it out wee have more to come A man would think that you had said enough against your Soveraigne charging him with so frequent violating of his protestations and taxing in such impudent manner his Declaration about sports as tending mainly to the dishonour of God the prophanation of the Sabbath the annihilation of the fourth Commandement and the alteration of the doctrine of the Church of England Yet that which followes next is of farre worse nature no lesse a crime then pulling down of preaching and setting up Idolatry pretty Peccadillo's For Preaching first it pleased his sacred Majestie out of a tender care of his peoples safety to ordaine a fast by his Royall Proclamation to provide that in infected parishes there should be no Sermon the better to avoid the further spreading of the Sicknesse which in a generall confluxe of people as in some Churches to some Preachers might bee soone occasioned This his most royall care you except against as an Innovation contrary to his Majesties publick Declarations p. 146. and in the Newes from Ipswich you tell us also that it is a meanes to inhibit preaching and consequently to bring Gods wrath upon us to the uttermost p. 147. You call it scornfully a mock-fast p. 148. a mock-fast and a dumb-fast distastfull to all sorts of people in the Ipswich newes and in plaine language tell the King that this restraint with other innovations which you have charged upon the Prelates do fill the peoples minds with jealousies and fears of an universal alteration of religion p. 147. What peoples minds are filled so I beseech you sir but those whom you and such as you have so possessed I trow you have not had the people to confession lately that you should know their minds and feares so well as you seeme to do But know or not know that 's no matter the King is bound to take it upon your word especially considering that the restraint of preaching in dangerous and infected places and on the day of fast when men come empty to the Church and so are farre more apt to take infection then at other times is such an Innovation as certainly the like was never heard of in the holy Scripture or any of the former ages and withall so directly contrary unto his Majesties solemne Protestations made unto his people Here 's a great cry indeed but a little wooll For how may wee be sure that the holy Scripture and all former ages have prescribed preaching as a necessary part of a publike fast yea as the very life and soule of a fast as you please to phrase it both in your Pulpit Pasquill p. 144. and the newes from Ipswich That so it was in holy Scripture you cite good store as viz. 2 Chron. 6.28.29.30 Chap. 7.17.14 Numb 25.6 to 10. Ioel. 1. 2. Zeph. 2.1.2.3 all in the margin of the Newes book Of all which texts if there be one that speakes of preaching let the indifferent Reader judge The Scripture being silent in it how shall we know it was the custome in all former ages For that you tell us in the same margine of the Newes book that so it was 1. Iacobi Caroli Most fairly proved I never knew till now but that the world was older then I see it is Men talk of certain thousands that the world hath lasted but we must come to you for a new Chronologie The world my masters and all former ages which comes both to one contain but 34 yeares full not a minute more An excellent Antiquarie No marvell if his Majesty be taxed with innovations changing as he hath done the doctrine of the Sabbath first set on foor Anno 1596 and the right way of celebrating a publike fast for which you have no precedent before the yeare 1603. Nor can I blame the people if they feare an alteration of religion when once they see such dreadfull Innovations break in upon them and all his Majesties solemne protestations so soon forgotten neglected Yet let me tell you sir that fast and pray was the old rule which both Scriptures and the Church have commended to us as in the texts by you remembred and that delivered by Saint Paul 1. Cor. 7.5 Oratio jejunium sanctificat jejunium orationem
them Iew then the Christian in them about the time when the declaration came forth All that my Lord the Archbishop had to doe therein was to commit the publication of it to his suffragan Bishops according to his Maties just will and pleasure and if that be the thing you except against your quarrell is not at his Act but his obedience Last of all where you say that with his right hand he is able to sweepe downe the third part of the starres in heaven and that hee hath a Papall infallibility of spirit by which as by a Divine Oracle all questions in religion are finally determined that onely is put in because you have a minde to charge on him those innovations as you call them that you complaine of in the Church What innovations you have noted wee shall see hereafter when they will prove to be no other then a sicke mans dreame I onely tell you now that in all the Hierarchy you could not possibly have pitched on one lesse liable and obnoxious to the accusation For being vir antiquae fidei and antiquissimi moris take them both together you may be sure he neither will nor can doe any thing that tends to innovation either in faith or discipline In case your selfe and such as you would suffer him in quiet to restore this Church to its antient lustre and bring it unto that estate in which it was in Queene Elizabeths first time before your predecessours in the faction had turned all decency and order out of the publicke service of Almighty God I dare presume he would not trouble you nor them by bringing in new ordinances of his owne devising But this if he endeavour as hee ought to doe you charge him presently for an innovator not that he innovates any thing in the antient formes of worship in this Church established but that he labours to suppresse those innovations which you and those of your discent have introduced into the same But one may see by that which followes that it is malice to his person and no regard unto the Church that makes you picke out him to beare so great a share in these impudent clamours For where his grace had tooke great care for inhibiting the sale of bookes tending to Socinianisme and had therefore received thankes from the penne of a Iesuite as your selfe informes us that his most pious care is by you calumniated for prohibiting of such bookes as exalt the sole authority of Scripture for the onely rule of faith p. 153. I see Socinus and his followers are beholding to you for your good opinion and so you may cry downe the Prelates you care not how you doe advance the reputation of such desperate heretickes But it is now with him and the other Prelates as heretofore it was with the Primitive Christians Tanti non est bonum quanti est odium Christianorum as Tertullian hath it Nor stay you here Other particulars there are which you have a fling at You tell us of my Lord of Ely whose bookes you are not fit to carry that if he undertake an answer unto your doughty dialogue betweene A. and B. Surely he will sacrifice all the remainder of his reason if any be left in him upon it Why so For you are sure he can neuer answer it except with rayling and perverting wherein lyeth his principall faculty your owne you meane in fighting against the truth c. p. 127. Of my Lord Bishop of Chichester you give this Item that it were strange if such a mystery of iniquity as you there complaine of should be found in any but a Prelate and in this one by name for a tryed champion of Rome and so devout a votary to his Queene of Heaven p. 126. My Lord of Norwich is entituled in the Newes from Ipswich by the name of little Pope Regulus most exceeding prettily And finally you tell us of those Bishops that attend the Court whom you include unâ—er the name of Amasiahs as did your learned Counsell in his Histrio-Mastix that there 's not any thing more common in their mouthes then declamations against the good Ministers of the land the Kings most loyall dutifull faithfull obedient peaceable subjects whom they accuse you say as factious seditious and turbulent persons dissaffected to present government enemies of the Kings prerogative and what not p. 48.49 So you but were it any thing materiall I could tell you otherwise and make it manifest both to you and all the world that those whom you traduce most fouly and against whom your stomacke riseth in so vile a manner are such who both for their endeavours for this Churches honour fidelity unto the service of the King and full abilities in learning have had no equals in this Church since the Reformation This could I doe if I conceived it proper to this place and time and that I did not call to minde what Velleius taught me viz. Vivorum ut magna admiratio ita censura est difficilis Nor doe you onely breath out malice but you threaten ruine you conjure all the kingdome to rise up against them and magnifie those disobedient spirits which hitherto have stood it out in defiance of them and seeme content in case their lives might runne an hazard to foregoe your owne For likening them unto the builders of the Tower of Babel p. 32. you doe thus proceede But as then so now the Lord is able by an uncouth way which they never dreamed of to confound them and their worke to their eternall infamy Even so O Lord. p. 33. And more then so you tell us also by what meanes it shall come to passe viz. that it shall rise as it were from beneath them whereas their height seemes to secure them from all danger as trampling all things under feete c. yet by that which seemeth to them most contemptible shall they fall from that which is below them shall their calamity arise p. 97. However to make all things sure you stirre both heaven and earth against them You let the nobility to understand that if we sit downe thus and hide us under the hatches whilest the Romish Pirats doe surprize us and cut our throates c. What Volumes will be sufficient to chronicle to posterity the basenesse of degenerous English spirits become so unchristianized as to set up antichrist above Christ and his annointed and to suffer our selves to be cheated and nose-wiped of our religion lawes liberties and all our glories and that by a sort of bold Romish mountebankes and juglers p. 20. What then advise you to be done that in the name of Christ they rouze up their noble and christian zeale and magnanimous courage for the truth and now sticke close to God and the King in helping the Lord and his annointed against the mighty p. 23. In your addresse unto the Iudges you conjure them thus For Gods sake therefore sith his Majesty hath committed unto you the sword of Iustice
all by Parliament and yet the Parliament did nothing in it All that was done by Parliament was that the day of that deliverance was appointed for a kinde of holy day wherein the pâ—ople were to meete together to set forth Gods glory and it was there enacted also that upon every such day that very statute of the institution should be read publickly to the Congregation Of any forme of prayer set forth or afterwards to be set forth ne gry I am sure in all that statute The booke was after made and published by the Kings authority without the trouble of a Parliament However being set out and published though not by Parlament you cannot but be grieved at the alterations Well what are they First you complaine that whereas in the former booke there was this passage Roote out that Babilonish and Antichristian sect which say of Hierusalem c. in the Edition A. 1635. it is set downe thus Roote out that Babilonish and antichristian Sect of them which say of Hierusalem c. Here 's of them added more then was And this you thinke doth make a great and fearefull difference For whereas in the Originall it was plainely meant that all Iesuites Seminary Priests and their confederates are that Babilonish and Antichristian sect which say of Hierusalem c. this latter booke either restraines it to some few that are of that mind or else mentally transferres it on those Puritans that cry downe with Babilon that is Poperie which these men call Hierusalem and the true Catholick Religion p. 130 131. It seemes you have a guilty conscience you would not start so much at this else Quid prodest non habere conscium habenti conscientiam sayd the Father rightly That Babylonish Sect which say and that Babylonish Sect of them which say make 's so little difference that were you not guilty to your selfe of many ill wishes against Hierusalem you would not have so stomacked at the alteration And being that it is confessed by you their Oracle that the Puritans doe cry downe with our Hierusalem by them called Poperie they come within the compasse of the prayer take which forme you list either that Babilonish Sect or that Babilonish Sect of them Nor is it strange that so it should bee For howsoever the Iesuites Priests and their confederates were at first intended yet if the Puritans follow them in their designes of blowing up the Church and State and bringing all into a lawlesse and licentious Anarchie the prayer will reach them too there 's no question of it The Statute 1. Eliz. c. 2. Confirmatorie of the Common prayer booke hath ordained severall penalties for such as shall deprave the said booke of Common prayer or obstinately refuse to use it or use any other forme of prayer then that there appointed as also a particular mulct of 12d toties quoties upon every man that doth absent himselfe from Church on Sundaies and holy dayes This was intended at the first against Recusants there being then no Puritans in rerum natura And may not therefore all the penalties therein contained be justly laid upon the Puritans if they offend in any of the kinds before remembred The like may also be affirmed of the High Commission established hereby at the first for the correction and reduction of the Papists being then the onely opposite partie to the Church and yet you know the High Commissioners may take a Puritan to taske if they finde him faulty That which you next complaine of is that whereas in the old booke the prayer went thus Cut off these workers of iniquity whose Religion is rebellion whose faith is faction it is now altered into this who turne Religion into rebellion and Faith into faction Hereupon you inferre that these Innovators would not have the Popish Religion to bee termed rebellion and their Faith faction as the antient Copie plainely shewes it to be but turne it off from the Religion to some persons which turne Religion into rebellion and Faith into faction so as by this turning they plainely imply that the Religion of Papists is the true Religion and no rebellion their Faith the true faith no faction p. 131. You make another use of it in your Apologie and tell us that it tendeth to justifie and extenuate notorious treasons traytors and to usher in Poperie Superstition and Idolatry p. 3. Here is a change indeede you say right in that but that which you inferre thereon is both false and scâ—ndalous For taking it for granted that they by whose authority the said clause was altered thought it not fit to call the Religion of the Church of Rome rebellion or the Faith therein professed faction must it needs follow thereupon that by so doing they imply that that religion is the true religion and that faith the true faith There 's a non sequitur with a witnesse There is a kinde of religion amongst the Turkes Because I cannot say that their religion is rebellion doe I imply so plainely as you say they doe that therefore their religion is the true religion And there 's a faith too questionlesse among the severall Sects of Christians in the Easterne Muscovite and African Churches Because I thinke not fit to say of any of them that their faith is faction must I conclude astringently therefore the faith profest by each particular Sect is the true faith You might well tax me should I say the one and I may laugh at you for concluding the other Adeo argumenta ex falso petita inepto habent exitus as Lactantius hath it Your use is yet more scandalous then your inference false For how doth this tend to justifie and extenuate notorious treasons and Traytors The treasons and the traytors stand as before they did unlesse the staine be laid more deepe upon them then before it was Before the imputation seemed to rest on the faith it selfe which being a generall accusation concerned no more the guilty then it did the innocent But here it resteth where it ought upon the persons of the Traytors who are not hereby justified or their crime extenuated but they themselves condemned and the treason aggravated in an higher manner That which comes after of ushering in Poperie Superstition and Idolatry is but your ordinary flourish one of your generall calumnies and needes not a particular answer O but say you and undertake to make it good the very religion is rebellion and the faith is faction and therefore there was somewhat in the chang which deserved that censure That their religion is rebellion you prove two wayes First because the Iesuites and Seminary priests refuse to take the oath of Supremacie which is injoyned to all Papists 3. Iac. c. 4. You must needes shew your law you have such store of it For speake man was the oath of Supreamacie enacted 3. Iacobi Then am I out againe for my bookes tell me it was 1 Elizabethae In your Apologie you place the oath of