Reformation No Enemy, Text 1 – Text 2

Reformation No Enemy · Text 1 – Text 2

p. 1ANd now reverend T. C. I am come to your Epiſtle to the reader, but firſt you and I muſt goe out alone into the plaine fields, and there wee will try it out, even by plaine Syllogiſmes, and that I know Biſhops cannot abide to heare of.

The reverend T. C.

to the Reader. Page 1.

I draw great danger upon my ſelfe, in defending our Biſhops and others the chiefe of the clergie of the church of England. Their adverſaries are very eger: the Saints in heaven have felt of their tongues, for when they ſpeake of Paul, Peter, Mary, &c. whom others iuſtly call ſaints: they in deriſion call them ſir Peter, ſir Paul, ſir Mary.

Reverend Martin.

Alas poore reverend T. C. Be not afraid. Heere be none but friends man. I hope thou art a good fellow, and a true ſubiect, yea but I defend the Biſhops of the church of England ſaith he, then indeed I marvell not though thy conſcience accuſe thee, and thou art ſure to be as well-favouredly, thwacked for thy labour, as ever thou waſt in thy life. Thy conſcience J ſay, muſt needs make thee feare in defending them. For they are petty Popes, and petty Antichriſts as I have proved; becauſe they are Paſtor of paſtors, &c. thou haſt not anſwered my reaſons, and therefore ſwadled thou ſhalt bee for thy paines, and yet if thou wilt yeeld I will ſpare thee. Thou canſt not be a good and ſound ſubiect and defend the hierarchy of Lord Biſhops to bee lawfull, as I will ſhew anone. Concerning Sir Paul, I have him not all in my writings. And therefore the reader muſt know, that there is a Canterbury tricke once to patch up an accuſation with a lye or two.

Sir Peter was the overſight of the Printer, who omitted this Marginall note, viz. He was not Saint Peter which had a lawfull ſuperiour authority over the vniverſall p. 2body of the Church. And therefore the Prieſt wherof Deane Iohn ſpeaketh was ſir Peter,

And good reverend T. C. I pray thee tell me, what kin was Saint Mary Oueries, to Mary the Virgin. In my booke learning, the one was ſome Popiſh Trull, and the other the bleſſed Virgin. But will you have all thoſe, who are Saints indeed, called Saints? Why then why doe you not call ſaint Abraham, ſaint Sara, ſaint Ieremie. If Iohn of Canterbury ſhould marry, tell me good T. C. doſt thou not thinke that he would not make choice of a godly woman. I hope a would, and T. C. though you are learned, yet you goe beyond your books if you ſaid the contrary, being a godly woman, then ſhee were a Saint, and ſo by your rule, her name being Mary, you would have her called Saint Mary Canterbury. But I promiſe thee; did his grace what he could, I would call her ſir Mary Canterbury as long as he profeſſed himſelfe to be a Prieſt, and this I might doe lawfully. For he being ſir Iohn, why ſhould not his wife be ſir Mary, and why not ſir Mary Overies, as well as ſir Mary Canterbury? I hope Iohn of Canterbury whom I know, (though I know no great good in him) to be as honeſt a man as M. Overies was, whom I did not know. Neither is there any reaſon why you T. C. ſhould hold M. Overies and his Mary, becauſe they are within the Dioceſſe of Wincheſter, to bee more honeſt then M. Canterbury and his wife. Nay there is more reaſons, why M. Canterburie and his wife dwelling at Lambehith, ſhould be thought the honeſter of the two, then Overies and his wife, becauſe they dwell O the bankes ſide. But good Tom tubtrimmer, tell me what you meane by the chiefe of the Clergie in the Church of England? Iohn Canterburie I am ſure Why good T. C. this ſpeech is either blaſphemous, or traiterous, or by your owne confeſſion an evident proofe, that Iohn of Canterburie is p. 3Lord over his brethren. He that is chiefe of the clorgie, is chiefe of Gods heritage, and that is Ieſus Chriſt onelyonly, and ſo to make the Pope of Canterbury chiefe of Gods heritage, in this ſenſe is blaſphemons, if you meane by clergie, as Deane Iohn doth page 443 of his booke, both the people and Miniſters of the Church of England, in this ſenſe his Majeſtie is chiefe of the clergie in the Church of England, and ſo your ſpeech is traiterous. Laſtly, if by clergie you mean the miniſters of the Church of England; none in this ſenſe can be chiefe of the Clergie, but a petty Pope. For our Saviour Chriſt flatly forbiddeth any to be chiefe of the clergie in this ſenſe, Luke 22.26. And none ever claimed this vntounto himſelfe but a petty Pope. Therefore T. C. you are either by your own ſpeech a blaſphemer or a traitor, or elſe Iohn of Cant. is a petty Pope. Here is good ſpoonemeat for a Cooper. Take heed of writing againſt Martin, if you love your eaſe.

Reverend T. C.

page 2. Epiſtle.

But I feare them not, while I goe about to maintaine the dignity of Prieſts.

Reverend Martin.

Well fare a good heart yet, ſtand to thy tackling, and get the high commiſſion to ſend abroad the Purſivants, and I warrant thee thou wilt doe ſomething; Alas good Prieſts, that their dignity is like to fall to the ground, it is pitty they ſhould be ſo, they are ſuch notable Pulpit men. There is a neighbour of ours, an honeſt Prieſt, who was ſometimes (ſimple as he now ſtands) a vice in a play for want of a better, his name is Gliberie of Hawſtead in Eſſex, hee goes much to the Pulpit. On a time I thinke it was the laſt May, he went vp with a full reſolution, to doe his buſineſſe with great commendations. But ſee the fortune of it; A boy in the Church, hearing either the Summer Lord with his May game, or Robin Hood with p. 4his Morice daunce going by the Church, out goees the boye. Good Glibery, though he were in the pulpit, yet had a mind to his old companions abroad (a company of merry grigs you muſt thinke them to be, as merry as a vice on a ſtage) ſeeing the boy going out, finiſhed his matter preſently with Iohn of Londons Amen, ſaying ha, ye faith boy, are they there, then ha with thee, and ſo came downe and among them he goes. Were it not then pitty, that the dignity of ſuch a Prieſt ſhould decay. And I would gentle T. C. that you would take the paines to write a treatiſe againſt the boy with the red cap, which put this Glibery out of his matter at another time. For Glibery being in the pulpit, ſo faſtened his eyes vponupon a boy with a red cap, that he was cleane daſht out of countenance, in ſomuch that no note could be hard from him at that, time, but this: Take away red cap there, take away red cap there: it had beene better that he had never beene borne, he hath marred ſuch a Sermon this day, as it is wonderfull to thinke. The King and the Counſell might well have heard it for a good Sermon, and ſo came down. An admonition to the people of England, to take heed of boyes with red caps, which make them ſet light by the dignity of their Prieſts, would doe good in this time, brother T. C. you know well.

Reverend T. C.

The cauſe why we are ſo ſpighted, You may hereby perceive that T. C. is a Biſhop.is becauſe we doe endeavour to maintain the lawes which his Majeſtie and the whole ſtate of the Realme have allowed, and doe not admit a new platforme of government, deviſed I know not by whom.

Reverend Martin.

Why T. C. ſay Eulojin for Eulogein as often as you will, and I will never ſpight you, or the Biſhop of Win. cheſter eyther for the matter. But doe you thinke our Church government, to be good and lawfull, becauſe p. 5his Maieſtie and the ſtate, who maintain the reformed religion alloweth the ſame? Why the Lord doth not allow it, therfore it cannot be lawfull. And it is the fault of ſuch wretches as you Biſhops are, that his Maieſtie and the ſtate alloweth the ſame. For you ſhould have otherwiſe inſtructed them, they know you not yet ſo thorowly as I doe. So that if I can prove, that that the Lord diſliketh our Church government, your endeavours to maintaine the ſame, ſhew that thereby you cannot chuſe, but bee traytors to God and his word, whatſoever you are to his Maieſtie and the State. Now T, C. looke to your ſelfe, for I will preſently make all the hoopes of your Biſhopricks fly aſſunder. Therefore Our Church government, is an vnlawfull Church government, and not allowed in the ſight of God. Becauſe

That Church government is an vnlawfull Church government, the Offices and Officers whereof, the civill magiſtrate may lawfully aboliſh out of the Church, marke my craft in reaſoning brother T. C. I ſay the Offices and Officers; for I grant that the Magiſtrate may thruſt the Officers of a lawfull Church governmēt out of the Church if they be Drotrepheſes, Mar…elmes, Whitgifts, Simon Maguſtes, Coopers, Pernes, Renoldes, or any ſuch like ludaſes, (though the moſt of theſe muſt be packing Offices and all) but their Offices muſt ſtand, that the ſame may be ſupplyed by honeſter men. But the Offices of Archbiſhops and Biſhops, and therefore the Officers much more, may be lawfully aboliſhed out of the Church by his Maieſtie and our ſtate. And truely this were brave weather to turne them out it is pitty to keep them in any longer. And that would do me good at the hart, to ſee Iohn of London, and the reſt of hi… brethren ſo diſcharged of his buſineſſe, as hee might freely run in his caſſocke and hoſe after his bowle, or floriſh with his two p. 6hand ſword, O tis a ſweet trunch fiddle.

But the Offices of Archbiſhops and Biſhops, may be lawfully aboliſhed out of the Church by his Maieſtie, and the ſtate, as I hope one day they ſhall be; Therefore (marke now T. C. and cary me this concluſion to Iohn of Lambehith for his breakefaſt) our Church government. by Archb. & Biſhops, is an vnlawfull church governmēt. You ſee brother Cooper, that I am very courteous in my minor, for J deſire therein no more Offices to bee thruſt out of the Church at one time, but Archbs, and Biſhops, as for Deanes Archdeacons, and Chancellors, I hope they will be ſo kind vntounto my Lords grace, as not to ſtay, if his worſhip and the reſt of the noble clergie Lords were turned out to graſſe; I will preſently prove both maior and minor of this ſyllogiſme. And hold my cloake there ſome body, that I may goe roundly to worke, for ile ſo bumfeg the Cooper as it had beene better to have hooped halfe the tubs in Wincheſter, then write againſt my worſhips piſtles.

No civill Magiſtrate may lawfully either maime or deforme the body of Chriſt, which is the Church, but whoſoever doth aboliſh any lawfull Church Officer, out of the church government, he doth either maime or deforme the Church: Therefore T. C. no civill Magiſtrate, no Prince, no ſtate, may without ſinne aboliſh any lawfull Officer, together with his office, out of the government of the Church, and per conſequens, the Offices of Archbīſhops and Lordbiſhops, which his Maieſtie may without ſinne lawfully aboliſh out of the Church, are no lawfull Church Officers, and therefore alſo, the Church government practiſed by Iohn Whitgift, Iohn Mar-elme, Richard Peterborow, William of Lincolne, Edmond of Worceſter, yea and by that olde ſtealecounter maſſe prieſt, Iohn of Gloceſter with the reſt of his brethren, is to be preſently thruſt out of the Church; And me thinkes this geare cortons p. 7indeed my maſters. And I tould you T. C. that you ſhould be thumped for defending Biſhops. Take heed of me while you live. The minor of my laſt …yllogiſme, that whoſoever doth aboliſh the Office of any lawfull Church Officer out of the church, he either maimeth or deformeth the church, I can prove with a wet finger. Becauſe every lawfull Church Officer, even by reaſon of his Office, is a member of the body of Chriſt Ieſus, which is the church, and being a member of the body, if the Magiſtrate doth diſplace him by aboliſhing his Office, and leaveth the place thereof voide, then the Magiſtrate maimeth the body, if hee put another Office vntounto an Officer in ſtead thereof, he deformeth the ſame. Becauſe the Magiſtrate hath neither the skill nor the commiſſion, to make the exembers of the body of Chriſt. Becauſe hee cannot tell to what vſe, the members of his making may ſerve in the Church. Doe you thinke T. C. that the Magiſtrate may make an eye for the viſible body of the Church? (For you muſt vnderſtand, that we all this while ſpeake of the viſiſible body) can he make a foot or a hand for that body? I pray you in what place of the body would you have them placed? If our Saviour Chriſt hath left behind him a perfect body: ſurely he hath left therein no place, or no vſe for members of the Magiſtrates making and invention: if an vnperfect and maimed body. I am well aſſured that the magiſtrate is not able to perfect that which he left vnfiniſhed. But I hope T. C. that thou wilt not be ſo mad, and wicked, as to ſay, that our Saviour Chriſt, left behind him heere on earth an vnperfect and maimed body. If not, then where ſhall theſe offices, namely theſe members invented by the Magiſtrate be placed therein.?

Would you have the naturall eyes put out (as your brethren the biſhops have done in the church of England, euer ſince Iohn of Canterbury vrged his wretched ſubſcription) and vnnaturall ſquint gogled eyes put in their p. 8ſtead: when the body cannot ſee with any eyes, but with the naturall eyes thereof, diſplace them howſoever you may ſeeme to helpe the matter, by putting others in their ſtead, yet the body ſhall be ſtill blind and maimed. What ſay you T. C. may the Majeſtrate out of the true and naturall legges, and hands of the body of Chriſt, under a pretence to put woodden in their ſtead. I hope you will not ſay that he may. How then commeth it to paſſe T. C. that you hold Iohn of Cauterbury his office, and Iohn Mar…elmes to be true and naturall members of the body, that is true officers of the Church, and yet hold it lawfull for his Majeſty to diſplace them out of the church. J cannot tell brother what you hold in this point. Me think J have diſturbed your ſences. Doe you thinke that the maieſtrate may diſplace the true members of the body of Chriſt, and place woodden in their ſtead. Why this is to hold it lawfull for the Maieſtrare to maſſacre the body. Doe you thinke he may not? Then may not her Maieſty diſplace Iohn of Canterburies office out of our church: if ſhee may not diſplace his office, then either he by vertue of his office, is a lawfull Pope aboue all civill magiſtrates, or elſe the Church government is ſo preſcribed in the word, as it is not lawfull for the magiſtrate to alter the ſame. But Iohn of Canterbury, as the Puritans themſelves confeſſe, is no Pope. Then either the church government is ſo preſcribed in the word as it may not be altred, or elſe the maieſtrate may aboliſh a lawfull church government, and place another in ſtead thereof. If the Church government be ſo preſcribed in the word, as it cannot be altered then either our government is the ſame which was therein preſcribed, or our Church government is a falſe Church government. If outs be the ſame which is mentioned in the word: Then Paul and Peter were either no true Church governours, or elſe Paul and Peter, and the reſt of Church governours in their time were p. 9Lords, for all our Church governours are Lords. But Paule and Peter, &c. were no Lords, and yet true church governours. Therefore our church government is not that which is preſcribed in the word, and therefore a falſe and vnlawfull church government. If you thinke that the Magiſtrate may diſplace the lawfull Offices of the body, then as I ſaid before, you hold it lawfull for the Magiſtrate to maime or deforme the body. Becauſe whatſoover hee pulleth in the roome of the true and right members, muſt needs be a deformitie, and what place ſoever he leaveth vnfurniſhed of a member, muſt needes bee a maime. And this is the onelyonly and ſole office of Chriſt onelyonly, to place and diſplace the members of his body: to wit, the Officers of his Church, he may lawfully doe it, ſo cannot man. And therefore the ſots (of which number you T. C. and you Iohn Whitgift, and you Deane Iohn, and you D, Cooſins, and you D. Copcot (with the reſt of the ignorant and wretched defenders of our corrupt Church government are to be accounted) which thinke that the Offices of Paſtors, Doctors, Elders and Deacons, or the moſt of them, may be aſwell now wanting in the Church, as the Offices of Apoſtles, Prophets and Evangeliſts: doe notably bewray their vile ignorance, but the cauſe they doe no hurt. For the beaſts doe not conſider that the Offices of Apoſtles, Evangeliſts and Prophets, were removed out of the church, not by man, but by the Lord, The Apoſtles cheſe men in ſtead of Iames being beheaded as they did in ſteed of Iudas, Act. 1 which they would have done if the Apoſtolicall calling had beene permanent.Acts 1becauſe he in his wiſdome did not ſee any vſe of ſuch members in his body, after the time of the firſt planting of the Church. I ſay they were removed by the Lord himſelfe and not by man: becauſe, partly the gifts wherewith, they were endued, partly the largeneſſe of their commiſſion, with certaine other eſſentiall properties to them belonging, were by him abrogated and taken away, which no man could doe, againe, the Apoſtolicall, Evangelicall and Propheticall callings, were either p. 10lawfully or vnlawfully aboliſhed out of the Church, if lawfully, then they were aboliſhed by the Lord: and therfore they are neither to be called backe vntill he ſheweth it to be his pleaſure that it ſhould be ſo, neither can the church be truly ſaid to be maimed for want of them: becauſe he which could beſt tell, what members were fit for his Church did aboliſh them. If vnlawfully, then thoſe callings may bee lawfully called backe againe into the Church, and the Church without them is maimed, that is, wanteth ſome members. For if their callings were injuriouſly abrogated, they are as iniuriouſly kept out of the Church, and being members of the church, the church is maimed without the, vnleſſe the Lord hath ſhewed, that the time of their ſervice in the body is expired. But they are not injuriouſly kept out (for ſo his Maieſtie ſhould be ſaid to injury the Church, vnleſſe hee would ſee Apoſtles, prophets and Evangeliſts planted therein) neither can the church be ſaid to bee maimed for want of them, becauſe the Lord by taking them away hath declared, that now there can be no vſe of them in the body; therefore the Lord abrogated them. Therefore alſo they may be wanting, and the Church neither mained nor deformed thereby. Whereas the keeping out of either of the former offices of Paſtors, Doctors, elders and Deacons, is a maiming of the Church, the placing of others in their ſtead, a deforming. Now reverend T. C. I beſeech you entreat miſtreſſe Cooper, to write to M, D. Day, ſometimes of Magdalius, that he may procure D. Cooper, to know of him that was the laſt Thomas of Lincolne, whether the now B. of Wincheſter be not perſwaded; that Reve. rend Martin hath ſufficiently proved it to be vnlawfull, for the civill Magiſtrate, to aboliſh any lawfull church Officer out of the church. Becauſe it is vnlawfull for him to maime or deforme the body of Chriſt, by diſplacing the members thereof. But it may be, your Coopers no… dle, p. 11profane T.C. doubteth, (for I know you to be as ignorant in theſe points, as Iohn Whitgift, or Deaue Iohn their ſelves.) Whether a lawfull Church officer in regard of his office, be a member of the body of Chriſt, which is the church.

Therefore looke Rom. 12. Ʋerſe 4, 5. &c. and there you ſhall ſee, that whoſoever hath an office in the body, is a member of the body. There alſo you ſhall ſee, that he that teacheth, which is the Do & or, he y^e exhorteth, which is the Paſtour, he that ruleth which is the Elder, hee that diſtributeth, which is the Deacon (as for him that ſheweth mercy that is there ſpoken off, hee is but a church ſervant, and no church officer) There I ſay, you ſhall alſo ſee, that theſe 4 Offices, of Paſtours, Doctors, Elders, and Deacons are members of the body: and 1 Cor. 12, 8, & 28, you ſhall ſee that God hath ordained them: Out of all which hitherto I have ſpoken T. C. I come vponupon you, & your Biſhoprickes with 4 or 5 (yea halfe a dozen snd need bee) ſuch dry ſoopes, as Iohn of London with his two hand ſword never gave the like. For they anſwere your whole profane booke. Firſt, that the platforme of government, by Paſtours, Doctors, Elders, and Deacons, which you ſay was deviſed you know not by whom, is the invention of our Saviour Chriſt. For God ordained them ſaith the Apoſtle, 1 Cor. 12, 8, 28, And therefore vnleſſe yov will ſhew yourſelfe, either to be a blaſpemer, by terming Ieſus Chriſt to be you cannot tell whom, or elſe to be ignorant who is Ieſus Chriſt: you muſt needs acknowledge the platforme of government, which you ſay, was invented by you know not whom, to have Chriſt Jeſus for the author thereof,

Secondly, that the word of God teacheth, This T. Cooper gainfaieth pag. 2. of his Epiſtle.that of neceſſity, the government by Paſtours, Doctors, Elders, &c. ought to be in every Church, which is neither maimed nor deformed. Becauſe that church muſt needs be maimed p. 12which wanteth thoſe members, which the Lord hath appointed to be therein; vnleſſe the Lord himſelfe hath, by taking thoſe members away, ſhewed that now his body is to have no vſe of them; But as hath beene ſayd, God hath ordained Paſtors, Doctors, Elders and Deacon, to be in his Church, proved out of Rom. 12, 6, 7, 8. 1 Cor. 12.8, 28. Ephe. 4, 12. And he hath not taken theſe officers away out of his church, becauſe the church hath continuall need of them: As of Paſtors to feed with the word of Wiſedome: Of the Doctors to feed with the Word of knowledge, and both to build vp his body in the vnitie of faith, of Elders, to watch and overſee mens manners, of Deacons, to looke vntounto the poore and church treaſurie. Therefore, where theſe 4. Officers are wanting, there the Church is imperfect in his Regiment.

Thirdly, T… Cooper ſaith in his page ſecond Epiſtle.that this government cannot be inconvenient for any State or Kingdome; For is it inconvenient for a State or Kingdome, to have the body of Chriſt perpect therein?

Fourthly, that every Chriſtian Magiſtrate is bound to receive this government, by Paſtors, Doctors, Elders and Deacons in the Church, within his dominions, whatſoever inconvenience may be likely to follow the receiving of it. Becauſe no likelihood of inconvenience ought to induce the Magiſtrate willingly to permit the church vnderunder his government, to be maimed or deformed?

Fifthly, that the government of the church by Lord Archbiſhops and Biſhops, is a government of deformed and vnſhapen members, ſerving for no good vſe in the church of God. Becauſe it is not the government by Paſtors, Doctors, Elders and Deacons, which as I have ſhewed are now the onelyonly true members, that is, the onelyonly true Officers of the viſible body.

Sixtly and laſtly. That they who defend this falſe and baſtardly government of Archbiſhops and Biſhops, and p. 13withſtand this true & naturall government of the church, by Paſtors, Doctors, Elders and Deacons are likely in a while to become Mar-prince. Mar ſtate Mar-law, Mar-Magiſtrate, Mar-common wealth. As for Mar-church, and Mar-religion, they have long ſince proved themſelves to bee.

Theſe ſixe points doe neceſſarily follow; of that which before I have ſet downe, namely that it is not lawfull for any to aboliſh or alter, the true and lawfull government of the church. Becauſe it is not lawfull for them to maime or deforme the body of the church.

And I chalenge you T. C. and you Deane Iohn, and you Iohn Whitgift, and you D. Cooſins, and you D. Copcot, and all the reſt that will or dare defend our eſtabliſhed Church government, to be tryed with me in a Judgement of life and death, at any barre in England in this point. Namely, That you muſt needs be, not onelyonly traytors to God and his word, but alſo enemies unto his Maieſtie and the land, in defending the eſtabliſhed church government to be lawfull.

You ſee the accuſation which I lay to your charge, and here followeth the proofe of it. They who defend that the Prince and ſtate, may bid God to battell againſt them, they are not onelyonly traitors againſt God and his word, but alſo enemies to the Prince and ſtate. I thinke Iohn of Gloceſter himſelfe, will not be ſo ſenceleſſe as to deny this.

But our Archbiſhops and Biſhops, which hold it lawfull for his Majeſtie and the ſtate, to retaine this eſtabliſhed forme of government, and to keepe out the government by Paſtors, Doctors, Elders and Deacons, which was appointed by Chriſt, whom you profane T. C. call you know not whom, hold it lawfull for his Maieſtie and the ſtate to bid God to battell againſt them. Becauſe they bid the Lord to battell againſt them which maime and deforme p. 14the body of Chriſt, viz. the church. And they as was declared, maime & deforme the body of the church, which keep out the lawfull offices, apointed by the Lord to bemembers therof, and in their ſteed, place other woodden members of the invetnion of man. Therefore you T. C. & you Deane Iohn, and you Iohn Whitgift, and you the reſt of the beaſtly defendors of the corrupt church government are not onelyonly trayters to God and his word, but enemies to her Maieſty and the ſtate. Like you any of theſe Nuts Iohn Canterbury? I am not diſpoſed to jeſt in this ſerious marter. I am called Martin Mar-prelat. There be many that greatly diſlike of my doings, I may have my wants I know: For I am a man: Bot my courſe I know to be ordinary and lawfull. I ſaw the cauſe of Chriſts government, and of the Biſhops Antichriſtian to be hidde.n The moſt part of men could not be gotten to read any thing, written in the defence of the one, and againſt the other, I bethought me therefore of a way whereby men might be drawne to doe both, perceiving the humours of men in theſe times (eſpecially of thoſe that are in any place) to be given to mirth, I tooke that courſe, I might lawfully doe it, I, for jeſting is lawfull by circumſtances, even in the greateſt matters. The circumſtances of time, place and perſons vrged me therevnto, I never profaned the word in any jeſt. Other mirth I vſed as a covert, wherein I would bring the truth into light, the Lord being the Author both of mirth and gravity. Is it not lawfull in it ſelfe, for the truth to vſe either of theſe wayes, when the circumſtances doe make it lawfull?

My purpoſe was and is to doe good, I know I have done no harme, howſoever ſome may iudge Martin to mar all. They are very weake ones that ſo think. In that which J have written J know vndoubtedly that I have done the Lord and the ſtate of this Kingdome great ſervice. Becauſe I have in ſome ſort, diſcovered the greateſt enemies p. 15thereof. And by ſo much the moſt peſtilent enemies, becauſe they wound Gods religion, and currupt the State with Atheiſm and looſeneſſe, & ſo call for Gods vengance vponupon vsus all, even vnderunder the colour of Religion. I affirme them to be the greateſt enemies that now our ſtate hath, for if it were not for them, the truth ſhould have more free paſſage herein, then now it hath. All ſtates thereby would be amended, and ſo we ſhould not be ſubject vntounto Gods diſpleaſure, as now we are by reaſon of them.

Now let me deale with theſe that are in authority, I doe make it knowne vntounto them, that our Biſhops are the greateſt enemies which we have. For they doe not onelyonly goe about, but they have long ſince, fully perſwaded our ſtate, that they may lawfully procure the Lord, to take the Sword in hand againſt the ſtate: if this be true, have J not ſaid truly, that they are the greateſt enemies which our ſtate hath. The Papiſts worke no ſuch effect, for they are not truſted, The Atheiſts have not infected our whole ſtate, theſe have. The attempts of our forraine enemies may be pernicious. But they are men as wee are, But that God, which when our Biſhops have, and doe make our Prince, and our governours to wadge war, who is able to ſtand againſt him?

Well to the point, many have put his Maieſtie, the Parliament and counſell in mind, that the church officers now among vsus, are not ſuch as the Lord alloweth off, becauſe they are not of his owne ordaining. They have ſhewed that this fault is to be amended, or the Lords hand to be looked for. The Biſhops on the other ſide, have cried out vponupon them, that have thus dutifully moved the ſtate. They with a loud voyce gave out, that the magiſtrate may lawfully maintaine that church government, which beſt fitteth our eſtate, as living in the time of peace, What doe they elſe herein, but ſay that the magiſtrate in time of peace, may maime and deforme the body of Chriſt his p. 16church. That Chriſt hath left the government of his own houſe vnperfect, and left the ſame to the diſcretion of the Magiſtrate, whereas Moſes before whom in this point of government, the Lord Chriſt is juſtly preferred, Heb. 3, 6. made the government of the legall policy ſo perfect, as hee left not any part thereof to the diſcretion of the Magiſtrate. Can they deny church Officers, to bee members of the church, they are refuſed by the expreſſe text, 1 Cor. 12. will they affirme Chriſt to have left behind him an vnperfect body of his Church, wanting members at y^e leaſt wiſe, having ſuch members as were onelyonly permanent at the Magiſtrates pleaſure, Why Moſes the ſervant, otherwiſe governed the houſe in his time. And the ſonne is commended in this point for Wiſedome, and faithfulneſſe before him, Heb. 3.6. Either then, that commendation of the ſonne before the ſervant, is a falſe teſtimony, or the ſonne ordained a permanent government in his Church, If permanent not to be changed. What then, doe they that hold it may be changed at the Magiſtrates pleaſure, but adviſe the Magiſtrate by his poſitive lawes, to proclaime that it is his will, that if there ſhall be a Church within his dominions, he will maime and deforme the ſame, hee will ordaine therein, what members he thinketh good. He will make it knowne that Chriſt vnderunder his government, ſhall be made leſſefaithfull then Moſes was: That he hath left the placing of members in his body vntounto the Magiſtrate. Oh curſed beaſts, that bring this guilt vponupon our eſtate: Repent Caitifes while you have time, you ſhall not have it I feare when you will, And looke you that are in authority vntounto the equity of the controverſie, betweene our wicked Biſhops, and thoſe vho would have the diſorders of our Church amended. Take heed you be not carryed away with ſlanders. Chriſts government is neither Mar-prince, Mar. ſtate, Mar-law, nor Mar-magiſtrate. The living God p. 17whoſe cauſe is pleaded for, will be reuenged of you, if you give eare vntounto this ſlander, contrary to ſo many teſtimonies as are brought out of his word, to prove the contrary. He denounceth his wrath againſt all you, that thinke it lawfull for you, to maime or deform his church, he accounteth his Church maimed, when thoſe Offices are therein placed, which hee hath not appointed to bee members thereof: he alſo teſtifieth that there be no members of this appointment in the Church, but ſuch as hee himſelfe hath named in his word, and thoſe that he hath named, man muſt not diſplace, for ſo he ſhould put the body out of joynt. Now our Biſhops holding the contrary, and bearing you in hand, that you may practize the contrary, doe they not drive you to provoke the Lord to anger againſt your owne ſoules? And are they not your enemies, they hold the contrary J ſay, for they ſay that his Maieſtie may alter this government now eſtabliſhed, and thereby they ſhew either this government to be vnlawfull, or that the magiſtrate may preſume to place thoſe members in Gods Church, which the Lord never mentioned in his word. And I beſeech you marke how the caſe ſtandeth betweene theſe wretches, & thoſe whom they call puritans.

1 The puritans (falſely ſo called) ſhew it to be vnlaw full for the Magiſtrate, to goe about to make any members for the body of Chriſt.

2 They hold all officers of the Church, to be members of the body, Rom. 12, 6.1. Cor. 12.8, 28.

3 And therfore they hold the altering, or the aboliſhing of the offices of church government, to be the altering & aboliſhing of the members of the Church.

4 The altering and aboliſhing of which members, they hold to be vnlawfull, becauſe it muſt needes be a maime vntounto the body.

5 They hold Chriſt Ieſus to have ſet downe as exact, p. 18and as vnchangeable a Church government, as ever Moſes did Heb. 3.6.

Theſe and ſuch like are the points they hold, let their cauſe be tryed, and if they hold any other points in effect but theſe, let them be hanged every man of them.

Now I demand, whether they that hold the contrary in theſe points, and cauſe the State to practize the contrary, be not outragious wicked men, and dangerous enemies of the ſtate, it cannot be denyed but they are. Becauſe the contrary practize of any the ſormer points, is a way to worke the ruine of the ſtate.

Now our Biſhops hold the contrary vntounto them all, ſave the 3, and 2. points, wherevnto it may be they will yeeld, and cauſe our eſtate to practize the cōtrary, whence at the length, our deſtruction is like to proceed, For

1 They deny Chriſt Ieſus to have ſet downe as exact, and as vnchangeable a forme of Church government as Moſes did. For they ſay, that the Magiſtrate may change the church government eſtabliſhed by Chriſt, ſo could he not doe that, preſcribed by Moſes.

2 In holding all offices of the church to be members of the body, (for if they be not members, what ſhould they doin the body) they hold it lawfull for y^e Magiſtrate to attempt the making of new members for that body.

3 The altering or aboliſhing of theſe members by the Magiſtrates they hold to be lawfull. And therefore the maiming or deforming.

Now you wretches (Archb. and L. Biſhops I meane) you Mar-ſtate, Mar law, Mar-Prince, Mar-magiſtrate, Mar-commonwealth, Mar church, and Mar-religion, Are you able for your lives, to anſwere any part of the former Syllogiſme, whereby you are concluded, to be the greateſt enemies unto his Majeſty and the State? You dare not attempt it I know. For you cannot deny, but they who hold it and defend it lawfull (yea enforce the p. 19Magiſtrate) to maime or deforme the body of Chriſt, are vtter enemies vntounto that Magiſtrate, and that ſtate, wherein this order is practized. You cannot deny your ſelves to doe this, vntounto our Magiſtrate and State: becauſe you beare them in hand, that a lawfull Church government may conſiſt of thoſe offices, which the magiſtrate may aboliſh out of the Church without ſinne, and ſo, that the Magiſtrate may lawfully cut off the members of Chriſt from his body, and ſo may lawfully maſſacre the body. You are then the men by whom our eſtate is moſt likely to be overthrowne, you are thoſe that ſhall anſwer for our blood which the Spaniard, or any other enemies are like to ſpill, without the Lords great mercy: you are the perſecutors of your brethren, (if you may bee accounted brethren) you and your hirelings are not onelyonly the wound, but the very Plague and peſtilence of our Church, Yow are thoſe who maime, deforme, vex, perſecute, grieve, and wound the Church. Which keep the ſame in captivity and darkeneſſe, defend the blind leaders of the blind, flander, revile and deforme Chriſts holy government, that ſuch broken and woodden members as you are, may bee ſtill maintained, to have the roomes of the true and naturall members of the body. Tell me I pray, whether the true and naturall members of the body may be lawfully cut off by the Magiſtrate. If you ſhould ſay they may, I know no man would abide the ſpeech. What? May the Magiſtrate out off the true and naturall members, of the body of Chriſt? Oh impudency, not to be tolerated. But our magiſtrate, that is his Maieſty and our ſtate, may lawfully by your owne confeſſion cut you off, that is, diſplace you and your Offices out of our church, Deny this if you dare. Then indeed it ſhall appeare, that Iohn of Canterbury meaneth to be a Pope indeed, and to have the ſoveraignty over the civill Magiſtrate. Then will you ſhew your ſelfe indeed, to be Mar-prince, Mar-law, and Mar-ſtate; p. 20Now if the Magiſtrate may diſplace you as he may, then you are not the true members. Then you are (as indeed you ought) to be thruſt out, unleſſe the Magiſtrate would incurre the wrath of GOD, for maiming and deforming the body of the Church, by joyning unnaturall members thereunto.

Anſwer but this reaſon of mine, and then hang thoſe that ſeeke reformation, if ever againe they ſpeake of it, if you doe not, I will give you little quiet. I feare you not. If the Magiſtrate will be ſo overſeene as to beleeve, that becauſe you which are the maime of the church are ſpoken againſt, therefore they, namely our Prince and ſtate, which are Gods Lieutenants, ſhall be in like ſort dealt with, this credulity will be the Magiſtrates ſinne. But I know their wiſedome to be ſuch as they will not. For what reaſon is this, which you profane T. C. have uſed. page 103.

The ſinfull, the unlawfull, the broken, unnaturall, falſe and baſtardly governours of the church, to wit, Archb. & Biſhops, which abuſe euen their falſe Offices, are ſpoken againſt. Therefore the true, naturall and lawfull, and juſt governours of the Common wealth, ſhall bee likewiſe ſhortly miſliked. Ah ſenſleſſe and undutifull beaſts, that dare compare your ſelves with our true Magiſtrates, which are the ordinances of God, with your ſelves, that is, with Archbiſhops and Biſhops, which as you your ſelves confeſſe (I will by and by prove this) are the ordinances of the Divell.

J know I am diſliked of many which are your enemies, that is of many which you call Puritans. It is their weakneſſe, J am threatned to be hanged by you. What though I were hanged, doe you thinke the cauſe ſhall be the better. For the day that you hang Martin, aſſure your ſelves, there will 20 Martins ſpring in my place. I meane not now you groſſe Beaſts, of any commotion as profane T. C. like a ſenſleſſe wretch, not able to underſtand p. 21an Engliſh phraſe, hath given out upon that which he calleth the threatning of fiſter. Aſſure your ſelves, I will prove Marprelat ere I have done with you. I am alone. No man under Heaven is privy, or hath bin privie unto my writings againſt you, J uſed the advice of none therein. You have and do ſuſpect divers, as Maſter Pagget, Maſter Wiggington, Maſter Vdall, and Maſter Penri, &c. to make Martin. If they cannot cleare their ſelves their ſillineſſe is pittifull, and they are worthy to beare Martins puniſhment. Well once againe anſwer my reaſons, both of your Antichriſtian places in my firſt Epiſtle unto you, and theſe now uſed againſt you. Otherwiſe the wiſedome of the Magiſtrate muſt needes ſmell what you are: And call you to a reckoning, for deceiving them ſo long, making them to ſuffer the Church of Chriſt under their government to be maimed and deformed.

Your reaſons for the defence of your Hierarchie, and the keeping out of Chriſts government, uſed by this profane T. C, are already anſwered. They ſhew what profane Beaſts you are. I will heere repeate them. But heere firſt the Reader is to know what anſwere this T. C. maketh unto the ſyllogiſmes, whereby I prove all L. Biſhops to bee petty Popes and petty Antichriſts. I aſſure you no other then this, he flatly denyeth the concluſion, wheras he might (if he had any learning in him, or had read any thing) know that every Dunſticall Logician, giveth this for an inviolable precept, that the concluſion is not to be denied. For that muſt needs be true, if the Major and minor be true, he in omitting the Major and minor, becauſe he was not able to anſwer thereby, granteth the concluſion to be true: His anſwer unto the concluſion is, that all Lord B. were not petty Popes: Becauſe page 74 Cranmer, Ridley, Hooper, were not petty Popes: They were not petty Popes, becauſe they were not Reprobates. As though you block you, every petty Pope and petty AntiChriſt p. 22were a reprobate. Why no man can deny Gregory the great, to be a petty Pope, and a petty Antichriſt, For he was the next immediate Pope before Boniface the firſt, that knowne Antichriſt: and yet this Gregory left behind him vndoubted teſtimonies of a choſen child of God, ſo might they, and yet be petty Popes in reſpect of their Office: Profane T. C. his firſt and ſecond reaſon, for the lawfulneſſe of our church government: And what though good men gave their conſent vntounto our Church government, or writing vntounto Biſhops, gave them their Lordly titles? Are their offices therefore lawfull? Then ſo is the Popes office: For Eraſmus was a good man you cannot deny, and yet he both allowed of the Popes office ſince his calling, and writing vntounto him gave him his titles: So did Luther ſince his calling alſo, for hee dedicated his booke of Chriſtian liberty vntounto Pope Leo the tenth. The book & his Epiſtle vntounto the Pope are both in Engliſh. Heere I would wiſh the Magiſtrate to marke what good reaſons you are able to afford for your Hierarchie.

Thirdly, ſaith profane T. C, page 75. All Churches have not the governmene of Paſtors and Doctors: but Saxonie and Denmarck, have L. Biſhops. You are a great State man vndoubtedly T. C. that vnderſtand the State of other Churches ſo well. But herein the impudency of a proud foole appeareth egregiouſly. As though the teſtimony of a ſilly Schoolemaſter, being alſo as vnlearned as a man of that trade and profeſſion can bee, with any honeſty, would be beleeved againſt knowne experience. Yea, but Saxonie and Denmarck have Superintendents, what then? ergo L. Archb. and Biſhops, I deny it. Though other Churches had L. Archb. and Bb. this proueth nothing elſe, but that other Churches are maimed and have their imperfections, Your reaſon is this, other good Churches are deformed, therefore ours muſt needes bee ſo too. The Kings ſonne is lame, therefore the p. 23children of no ſubjects muſt goe vpright. And theſe be all the good reaſons which you can bring for the government of Archb, and Biſhops, againſt the government of Chriſt. You reaſon thus. It muſt not be admitted into this Kingdome, becauſe then Civilians ſhall not be able to live in that eſtimat…on and wealth, wherein they now do. Carnall and ſenſleſſe Beaſts, who are not aſhamed to preferre the outward eſtate of men before the glory of Chriſts Kingdome. Here againe, let the Mogiſtrate and other Readers conſider, whether it be not time, that ſuch brutiſh men ſhould be looked unto. Which reaſon thus: The body of Chriſt which is the Church, muſt needes bee maimed and deformed in this Commonwealth, becauſe otherwiſe Civilians ſhould not be able to live. Why you enemies to the ſtate, you Traytors to GOD and his Word, you Mar-prince, Mar law, Mar-magiſtrate, Mar-Church, and Marcommon wealth: doe you not know that the World ſhould rather go a begging, then that the glory of God by mayming his Church ſhould be defaced? Who can abide this indignity. The Ptince and ſtate muſt procure God to wrath againſt them, by continuing the deformity of his church, and it way not be otherwiſe, becauſe the Civilians elſe muſt fall to decay. I will tell you what, you monſtrous and ungodly Biſhops, though I had no feare of God before mine eyes, and had no hope of a better life, yet the love that I owe as a Naturall man unto his Majeſty, and the ſtate would inforce me to write againſt you: his Majeſty and this Kingdome (whom the Lord bleſſe with his mighty hand, I unfainedly beſeech) muſt endanger them ſelves under the perill of Gods heavie wrath, rather then the maime of our Church government muſt be healed, for we had rather it ſhould be ſo, ſay our Biſhops, then wee ſhould be thruſt out, for if we ſhould be thruſt out, the ſtudy of the civill Law, muſt needs goe to wracke Well, if I have lived ſometimes a Citizen, in that old and ancient p. 24(though Heatheniſh) Rome, and had heard King Dejotarus, Caeſar, yea or Pompey himſelfe give out this ſpeech, namely, that the City and Empire of Rome muſt needes be brought ſubject unto ſome danger, becauſe otherwiſe, Catelin, Lentulus, Cethegus, with other of the Nobility could not tell how to live, but muſt needs goe a begging, I would ſurely, in the love I ought to the ſafety of that, ſtate, have called him that had vſed ſuch a ſpeech, in judicium capitis, whoſoever he had beene: and I would not have doubted to have given him the overthrow. And ſhal I being a chriſtian Engliſh Subject, abide to heare a wicked crue of ungodly Biſhops, with their hangones and paraſites, affirme that our King and our ſtate muſt needs be ſubject unto the greateſt danger that may be, viz. the wrath of God for deforming his Church, and that Gods Church muſt needes bee maimed and deformed among us, becauſe otherwiſe, a few Civilians ſhall not be able to live. Shall I heare and ſee theſe things profeſſed and publiſhed, and in the love I owe unto Gods religion and his Majeity, ſay nothing? I cannot, I will not, I may not bee ſilent at this ſpeech: come what will come of it. The love of a Chriſtian Church, Prince and State, ſhall I truſt, worke more in me, then the love of a Heathen Empire and State ſhould doe. Now judge good Reader, who is more tolerable in a Common-wealth, Martin that would have the enemies of his Majeſty removed thence, or our Biſhops which would have his life, and the whole Kingdomes proſperity hazarded, rather then a few Civilians ſhould want maintenance. But I pray thee tell me T. C; why ſhould the government of Chriſt impoveriſh Civilians? Becauſe (ſaith he) page 77. the Canon law by which they live, muſt be altered, if that were admitted. Yea but Civilians live …y the Court of Amralty, and other courts as well as by the Arches, viz. Alſo the Probats of Teſtaments, the controverſies of Tythes, Matrimony, and many p. 25other cauſes, which you Biſhops Mar-ſtate, do uſurpingly take from the Civill Magiſtrate, would be a meanes of Civilians maintenance. But are not you aſhamed to profeſſe your whole government, to be a government ruled by the Popes Canon Lawes, which are baniſhed by ſtatute out of this Kingdome? This notably ſheweth that you are Marprince and Mar-ſtate. For how dare you retaine theſe Lawes, unleſſe by vertue of them, you meane either to enforce the ſupremacy of the Prince to goe again to Rome, or to coure to Lambeth. It is treaſon by ſtatute, for any ſubject in this Land to proceed Doctor of the Canon law, and dare you profeſſe your Church government to bee ruled by that law. As though one ſtatute might not referre all matters of the Canon law, unto the temporall and common law of this Realme: and is this all you can ſay T.C.

2 Yes ſaith he, the government of Chriſt would bring in the judiciall law of Moſes. As much as is morall of that law, or of the equity of it would be brought in. And doe you again ſay it. But you ſodden headed Aſſe you, the moſt part of that law is abrogated. Some part thereof is in force among us, as the puniſhment of a Murtherer by death, and preſumptuous obſtinate Theft by death, &c.

3. His Majeſties prerogative in Eccleſiaſticall cauſes, ſhould not be a whit diminiſhed; but rather greatly ſtrengthened by Chriſts government. And no law ſhould be altered, but ſuch as were contrary to the Law of God, and againſt the profit of the Common wealth: and therefore there can be no danger in altering theſe.

4 The Miniſters maintenance by Tythe, no Puritane denyeth to be vnlawfull. For Martin (good Mr. Parſon you muſt underſtand) doth account no Browniſt to be a Puritane, nor yet a ſottiſh Cooperiſt.

5. The inconvenience which you ſhew of the government which is, that men would not be ruled by it, is anſwered afore. And I pray you, why ſhould not they be better obedient p. 26unto Gods Law, if the ſame alſo were eſtabliſhed by the law of the Land, then to the Popes Law and his Canons. You thinke that all men are like your ſelves. that is like Biſhops … as cannot chooſe but break the Lawes and good orders of God and his Majeſty.

7 The lawes of England have beene made, when there was never a Biſhop in the Parliament, as in the firſt yeare of Qeen Eliz. And this reaſon as all the reſt, may ſerve to maintaine Popery, as well as the hieratchy of Biſhops.

8 The government of the Church of Chriſt, is no popular government, but it is Monarchicall, in regard of our head Chriſt, Ariſtoeraticall in the Elderſhip, and Democraticall in the people. Such is the civill government of our Kingdome: Monarchicall in his Majeſties perſon: Ariſtocraticall in the higher houſe of Parliament, or rather at the Counſell Table: Democraticall in the body of the Commons of the Lower houſe of Parliament. Therefore profane T.C. this government ſeeketh no popularity to be brought into the Church, much leſſe intendeth the alteration of the Civill ſtate, that is but your ſlander, of which you make an occupation, And I will ſurely pay you for it. I muſt be briefe now, but more worke for Cooper ſhall examine your ſtanders. They are nothing elſe but proofes, that as, by your owne Confeſſions, you are Biſhops of the Divell, ſo you are enemies unto the ſtate. For by theſe ſlanders, yon goe about to blind our State, that they may never ſee a perfect Regiment of the Church in our dayes. I ſay that by your owne Confeſſion, you are Biſhops of the Divell. I will prove it thus: You confeſſe that your Lordly government, were not lawfull and tolerable in this Common wealth, if his Majeſty and the ſtate of the Land did diſclaime the ſame. Tell me, doe you not confeſſe this, deny it if you dare. For will you ſay, that you ought lawfully to be here in our Common wealth, whither his Majeſty and the Counſell will or no. Is this p. 27the thankes that his Majeſty ſhall have, for tolerating you in his Kingdome all this while, that now you will ſay, that you and your places ſtand not in this Kingdome by his courteſie, but you have as good right vntounto your places, as he hath vntounto his Kingdome. And by this meanes your Offices ſtand not by his good liking, and the good liking of the ſtate as doe the Offices of our Lord high Chaneellor, high Treaſurer, and high Steward of England. But your Offices ought to ſtand and to bee in force in ſpight of his Majeſty, the Parliament, Counſell, and every man elſe, unleſſe they would doe you injury. So that I know, J, you dare not deny but that your Offices were unlawfull in our Common wealth, if his Majeſty, the Parliament, and the Counſell would have them aboliſhed. If you grant this, then you doe not hold your Offices as from God, but as from man. His Majeſty hee holdeth his Office, and his Kingdome, as from GOD, and is beholding for the ſame. unto no Prince not State under Heaven. Your caſe is otherwiſe, for you hold your Offices as from his Majeſty, and not from God. For otherwiſe, you needed not to bee any more beholding unto his Majeſty for the ſame in regard of right, then hee is bound to bee beholding unto other ſtates in regard of his right: and ſo you in regard of your Lordly ſuperiority, are not the Biſhops of God, but as Ierom ſaith, the Biſhops of man. And this the moſt of you confeſſe to be true, and you ſee how dangerous it would be for you, to affirme the contrary, namely, that you hold your Offices as from God. Well Sir, if you ſay that you are the Biſhops of man. Then tell mee whether you like of Deane Iohn his Booke.

O yes, ſaith T. C. For his grace did peruſe that book, T. C. 38,& we know the ſufficiency of it to bee ſuch, as the Puritans are not able to anſwer it. Well then, whatſoever is in this booke is anthenticall. It is ſo, ſaith T. C. otherwiſe his grace would not have allowed it. What ſay you then to p. 28the 140 pag. of that booke, where he ſaith (anſwering the trertiſe of the Biſhop of God, the Bi… of Man, and the Biſhop of the Divell) that there is no Biſhop of man at all, but every Biſhop muſt bee either the Biſhop of GOD, or the Biſhop of the Divell. He alſo affirmeth none to be the Biſhop of God, but he which hath warrant, both incluſively and alſo expreſly in Gods Word. Deane Iohn, lib 1, page 340 line 7.Now you Biſhops of the Divell, what ſay you now, are you ſpighted of the Puritans, becauſe you like good ſubjects defend the Lawes of his Majeſty, or elſe becauſe like incarnate Divels you are Biſhops of the Divels, as you your ſelves confeſſe.

Here againe, let the Magiſtrate once more conſider, what peſtilent and dangerous Beaſts theſe wretches are unto the civill ſtate. For either by their owne confeſſion they are the Biſhops of the Divell (and ſo by that meanes will bee the undoing of the ſtate, if they bee continued therein) or elſe their places ought to be in this Commonwealth whether his Majeſty and our ſtate will or no: becauſe they are not (as they ſay) the Biſhops of man, that is, they have not their ſuperiority, and their Lordly callings over their brethren by humane conſtitution, as my Lord Chanceller, Treaſurer, and other honourable perſonages have, but by divine ordinance, Yea, and their callings they hold (as you have heard) not onelyonly to be incluſively, but alſo expreſly in the word. What ſhift will they uſe to avoid this point? Are they the Biſhops of men, that is, hold they their juriſdiction as from men. No ſaith Deane Bridges, no ſaith Iohn of Canterbury and the reſt of them (for all of them allow this Booke of Iohn Bridges) for then wee are the Biſhops of the Divell, wee cannot avoid it. Are they then the Biſhops of God, that is, have they ſuch a calling as the Apoſtles, Evangeliſts, &c. had; that is, ſuch a calling as ought lawfully to be in a chriſtian Commonwealth (unleſſe the Magiſtrate would injury the Church, yea maime, deforme, and make a Monſter of the Church) whither p. 29the Magiſtrate will or no. We have, ſay they, For our callings are not only incluſively, but alſo expreſſely in the word. So that by Deane Bridges his confeſſion, and the approbation of Iohn Canterbury, either our Biſhops are Biſhops of the Divell, or their callings cannot bee defended lawfull, without flat and plaine Treaſon, in overthrowing his Majeſties ſupremacy. And ſo Deane Bridges hath written, and Iohn Whitgift hath approved and allowed flat Treaſon to be publiſhed.

Is Martin to be blamed for finding out and diſcovering Traytors? Is hee to be blamed for crying out againſt the Biſhops of the Divel? If he be, then indeed have J offended in writing againſt Biſhops. If not, whether is the better Subject Martin or our Biſhops: whether I be favoured or no, J will not ceaſe, in the love I owe to his Majeſty, to write againſt Traytors, to write againſt the Divels Biſhops. Our Biſhops are ſuch by their owne confeſſion.

For they proteſt themſelves to be the Biſhops of the Divel If they ſhould hold the preheminency to be from man, If they hold it otherwiſe then from man, they are Traytors. And untill this Beaſt Doctor Bridges wrote this Booke, they never as yet durſt preſume to claime their Lordſhips any otherwiſe lawfull then from his Majeſty, yea and D. Bridges about the 60. page ſaith the ſame. But they care not what contrariety they have in their writings, what Treaſon they hold, as long as they are perſwaded that no man ſhall be tolerated to write againſt them. I have once already ſhewed Treaſon to be in this Booke of the Deane of Sarum, page 448. I ſhew the like now to be page 340. Becauſe Deane Bridges durſt not anſwer mee. They have turned unto me in his ſtead, a Beaſt whom by the length of his Eares, I geſſe to bee his Brother, that is, an Aſſe of the ſame kind. But I will bee anſwered of the Deane himſelfe in this and the former point of Treaſon, or elſe his Cloiſter ſhall ſmoake for it. And thus profane T.C. you p. 30perceive what a good ſubject you are, in defending the eſtabliſhed government. Thus alſo I have anſwered all your Bookes in the matters of the lawfulneſſe of the government by Paſtors, Doctours, Elders, and Deacons, and the unlawfulneſſe of our baſtardly Church government, by Archbiſhops and Biſhops, where alſo the Reader may ſee, that if ever there was a Church rightly governed, that is a Church without maime or deformity, the ſame was governed by Paſtours, Doctours, Elders and Deacons.

Whau, whau, but where have I beene all this while? Ten to one among ſome of theſe Puritans. Why Martin? Why Martin. I ſay haſt tow forgotten thy ſelfe? Where haſt ti beene, why man, cha bin a ſeeking for a Samons neſt, and cha vound a whole crue either of Eccleſiaſticall Traitors, or of the Biſhops of the Divell, of broken and maimed members of the Church: never wink on me good fellow, for I will ſpeake the truth, let the Puritans doe what they can. I ſay then that they are broken members, and I ſay Iohn of Canterbury, if he be a member of the Church, I ſay he is a broken member, and that Thomas of Wincheſter is a Cholericke member. Yea, and cha vound that profane T.C is afraid leſt his Majeſty ſhould give Biſhops livings away from om. And therefore ſhutteth his booke with this poſition, viz. That it is not lawfull to beſtow ſuch livings upon Lay men, as are appointed by Gods law upon Miniſters. But hereof more warke for Cooper ſhall learnedly diſpute.

Reverend T.C.

Admonition page 1, 2, 3.

Wee uſe the Miniſters moſt vilely now a dayes. God will puniſh us for it, as hee did thoſe which abuſed his Prophets.

Reverend Martin.

Looke to it T.C. then. For out of thine own mouth ſhale thou b… judged, thou unrighteous ſervant. Our Biſhops are they which abuſe the Miniſters. Our Biſhops were p. 31never good Miniſters as yet, and therefore they are not to be compared with the Prophets.

Reverend T.C.

page 4.

Some men will ſay, that I doegreat injury to the Prophets and Apoſtles, in comparing our Biſhops unto them. But we may be happy if we may have tolerable. Miniſters in this perilous age.

Reverend Martin.

I hope T.C. that thou doſt not mean to ſerve the Church with worſe then we have: what worſe then Iohn of Canterbury? worſe then Tom Tubtrimmer of Wincheſter? worſe then the Vickers of Hell, Sir Ieffery Iones; the parſon of Micklain, &c. I pray thee rather then we ſhould have a change from evill to worſe, let us have the evill ſtill But I care not if I abide the venture of the change. Therefore get Iohn with his Canterburineſſe removed, &c. whom thou acknowledgeſt to be evill, and J doe not doubt, if worſe come in their ſtead, but the Divell will ſoone fetch them away, and ſo wee ſhall bee quickly rid, both of evill and worſe. But good T.C, is it poſſible to find worſe then we have? I do not marvell though thou calleſt me libeller, when thou dareſt abuſe the Prophets farre worſe, then in calling them libellers: for I tell thee true, thou couldſt not have any way ſo ſtained their good names, as thou haſt done in comparing them to our Biſhops. Call me Libeller as often as thou wilt, I doe not greatly care, but and thou loveſt me, never liken me to our Biſhops of the Divell. For J cannot abide to be compared unto thoſe, for by thine owne compariſon in the 9. page, they are juſt Balaams up and downe.

Reverend T.C.

page 8, 9, 10.

Though our Biſhops be as evill as Iudas the falſe Apoſtles, and Balaam, yet becauſe they have ſometimes brought unto us Gods meſſage, wee muſt thinke no otherwiſe of them, then of Gods Meſſengers. For GOD p. 32will not ſuffer divelliſh and Antichriſtian perſons to bee the chiefe reſtorers of his Goſpell.

Reverend Martin.

Firſt T.C. I have truly gathered thine argument, though thou nameſt neither Iudas nor the falſe Apoſtles. Prove it otherwiſe. Then haſt thou reverend Martin proved thy ſelfe a lyar. Now ſecondly then ſeeing it is ſo, I pray thee good honeſt T.C. deſire our Judaſſes (who was alſo one of the firſt Apoſtles) not to ſell their Maſter for money, deſire our falſe Apoſtles (who preached no falſe doctrine for the moſt pert) not to inſult over poore Paul) and deſire our good Balaams, not to follow the wages of unrighteouſneſſe. The counſell is good. For Iudas, though one of the firſt publiſhers of the Goſpell (ſo were not our Biſhops in our time lyer hung himſelfe. The falſe Apoſtle, had their reward, I doubt not. And Balaam as ſoon as ever the Iſraelites tooke him, was juſtly executed for his wickedneſſe. The forced bleſſing wherewith hee bleſſed them ſaved him not.

Reverend T.C.

page 10, 11, 12, 13.

May conjecturall ſpeeches flye abroad of Biſhops, as that they are covetous, give not to the poore, hinder reformation, Simoniacks, &c. but the chiefe Governours ought to take heed, that they give no credit to any ſuch things. I truſt never any of them committed Idolatry, as Aaron did.

Reverend Martin.

Yea, I beſeech you that are in authority in any caſe, not to beleeve any truth againſt our Biſhops. For theſe Puritans (although the Biſhops grant themſelves to bee as evill as Balaam) could never yet prove the good fathers, to have committed Idolatry as Aaron did. And as long as they be no worſe then Balaam was, there is no reaſon why they ſhould be diſliked. You know this is a troubleſome world, men cannot come unto any meere living without p. 33friendss And it is no reaſon why a man ſhould trouble his friend and give him nothing, a hundred pounds and a gelding, is yet better then nothing. To bowle but ſeven dayes in a weeke, is a very tolerable, recreation. You muſt know that Iohn of London, hath ſometimes preached (as this profane T.C. hath given out to his no ſmall commendations) thriſe in a yeare at Paules-croſſe. A ſore labour, it is reaſon that he ſhould beſtow the reſt of the yeare, in maintaining his health by recreation, and providing for his family: give him leave but to keepe out the government of the Church, to ſweare like a ſwag, to perſecute, and to take ſome ſmall ten in the hundred; and truely he will be loath ever to commit idolatry as Aharon did. I hope though Iudas ſold his Maſter, yet that it cannot bee proved ſince his calling, that ever he committed Idolatry.

Reverend T.C.

page 16, 17.

Though Biſhops ſhould offend as Noah did in drunkennes, yet good children ſhould cover their fathers ſalts. For naturall children, though they ſuffer injuries at their fathers hands, yet they take their griefes very mildly.

Reverend Martin.

Biſhop Weſt phaling. But what then? Parſon Gravat, parſon of ſir Iohn Pulchres in London (one of dumb Johns bouſing Mates) will be drunke but once a weeke, But what then? good Children ſhould take linkes in a cold morning, & light them at his noſe, to ſee if by that meanes ſome part of the fire that hath ſo flaſhed his ſweete face, might be taken away: this were their duty ſaith T.C. and not to cry redde noſe, redde noſe. But T.C. what if a man ſhould find him lying in the kenill, whether ſhould hee take him up (all to be mired like a Swine) in the ſight of the people, and carry him home on his backe, or fling a coverled on him, and let him there take his r…ſt, untill his legges would be adviſed by him to carry him home. But p. 34me thinkes brother T.C. you defend the Biſhops but evill favouredly in theſe points. For you doe, as though a Thiefe ſhould ſay to a true man, I muſt needes have thy purſe, thou muſt beare with mee, it is my nature, J muſt needes play the Thiefe. But yet thou dealeſt uncharitably with me, if thou blaſeſt it abroad: for though I make an occupation of Theft, yet charity would cover it. So ſay you, though our Biſhops make a Trade of perſecuting and depriving Gods Miniſters, though they make a Trade of continuing in Antichriſtian callings, yet charity would have their faltes covered, and have them mildly dealt with. As though T.C. there were no difference, betwixt thoſe that fall by infirmity into ſome one ſinne, not making it their Trade, and not defending the ſame to be lawfull, and our Biſhops which continue in an Antichriſtian calling, and occupation, and defend they may doe ſo. But will they leave thinke you, if they be mildly and gently dealt with. Then good Iohn of Canterbury, J pray thee leave thy perſecuring, good Iohn of Canterbury leave thy Popedome: good Father, Iohn of London, be no more a Biſhop of the Divell: be no more a Traytor to God and his Word. And good ſweet Boyes, all of you become honeſt men: maime & deforme the Church no longer: ſweet fathers now make not a Trade of perſecuting; gentle fathers keep the people in ignorance no longer: good fathers now maintaine the dumbe Miniſtery no longer. Be the deſtruction of the Church no longer, good ſweete Babes now leave your Nonreſidency, and your other ſinnes, ſweete Popes now: and ſuffer the truth to have free paſſage. Lo T.C. now I have mildly dealt with the good Fathers. I will now expect a while, to ſee whether they will amend by faire meanes, if not let them not ſay, but they have bin warned.

Reverend T.C.

from the 20 to the 30.

Though the Biſhops be ſalty, yet they are not to be excuſed that find fault with them for ſiniſter ends. And the Prince and Magiſtrates, is to take heed that by their ſuggeſtions, p. 35they be not brought to put downe L. Biſhops, to take away their livings, and put them to their penſions. For the putting of them to their penſions, would diſcourage young ſtudents from the ſtudy of Divinity.

Reverend Martin.

I thought you were afraid to loſe your livings, by the Courtier Martins meanes. But brethren feare it not. I would not hauehave any true Miniſter in the Land, want a ſufficient living. But good ſoules. I commend you yet, that are not ſo baſhfull, but you will ſhew your griefes. Is it the treading under foote of the glory of God, that you feare good men. No no ſay they, we could reaſonably well beare that loſſe. But we dye if you diminiſh the allowance of our Kitchin. Let us be aſſured of that, and our Lordly callings, and we doe not greatly care, how other matters goe. I will when more worke is publiſhed, helpe thoſe good young ſtudents unto a meanes to live, though they have none of your Biſhopdomes; if they will be ruled by me.

Reverend T.C.

page 5.36.

They have beene within theſe few weeks 3 or 4 pamphlets bubliſhed in Print, againſt Biſhops. The Author of them calleth himſelfe Martin, &c.

R. Martin.

But good Tom Tubtrimmer, if there have been 3 or 4 publiſhed, why doth Biſhop Cooper name one onelyonly, why doth he nor confute all? why doth he invent objections of his owne, ſeeing he had 3. bookes more to confute, or 2 at leaſt then he hath touched, nay, why doth he confute one of them throughly, ſeeing therein his Biſhopdome was reaſonably caperclawed. I have onelyonly publiſhed a Piſtle, and a Pitomy; wherein alſo I grant that I did reaſonably Piſtle them. Therefore T.C; you begin with a lye; in that you ſay that I have publiſhed either 3. or 4. bookes.

p. 36Reverend T.C.

page 38.

His gracenever felt blow as yet, &c. What is he paſt feeling, wilt thou tell me that T, C. he ſleepeth belike in the top of the rouſt. I would not be ſo well thwacked for the Popedome of Canter. as he hath borne poore man. He was never able to make good ſyllogiſme ſince I am ſure: He allowed D. Bridges his booke quoth T.C. I pray thee what got he by that, but a Teſtimony againſt himſelfe, that either he hath allowed Treaſon, or confeſſed himſelfe to be the Biſhop of the Divell.

T.C. page 38. He that readeth his grace his anſwer, and M. Cartwrights reply, ſhall ſee which is the better learned of the two. So he ſhall indeed T.C. and he were very ſimple which could not diſcerne that; And there is ſo much anſwered already as thou ſaiſt, that his grace dare anſwer no more for ſhame. And T.C. you your ſelves grant Thomas Cartwright to bee learned, ſo did I neuer thinke Iohn Whitgift to be, what compariſon can you make betweene them? But Thomas Cartwright, ſhall I ſay that thou madeſt this booke againſt me, becauſe T.C. is ſet to it, well take heed of it, if J find it to be thy doing, J will ſo beſoop thee, as thou never bangedſt Iohn Whitgift better in thy life. I ſee heere that they have quarrelled with thee Water Traverſe, Iohn Penri, Thomas Sparke, Giles Wiggington, Maſter Daviſon, &c. Nay it is no matter, you are een well ſerved, this will teach you I trow to become my Chaplaines, For if you were my Chaplaines once, I trow Iohn Whitgift, nor any of his, durſt not once ſay blacke to your eyes, And if I had thy learning Thomas Cartwright, I would m…ke them all to ſmoak. But though I were as very an Aſſehead as Iohn Catercap is, yet I could deale well enough with Clergie men: yea with old Winken de word, D. Prime himſelfe: And ile bepiſtle you D. Prime, when I am at more leaſure, though indeed J tell you true, that as yet J doe diſdaine to deale with a contemptible trencher p. 37Chaplaine, ſuch as you D. Banckcroft, and Chaplain Duport are. But ile be with you all three to bring one day, you ſhall never ſcape my fingers, if I take you but once in hand. You ſee how I have dealt with Deane Iohn, your entertainment ſhall be alike. But Thomas Cartwright, thou art T.C. ſo is Tom Cooper too. The diſtinction then betweene you both, ſhall be this; he ſhall be profane T.C. becauſe he calleth Chriſt Ieſus, by whom the government by Paſtors, Doctors, Elders, and Deacons was commanded to be he knowes not whom: and thou ſhalt bee ſimple T.C.

Concerning Miſtreſſe Lawſon profane T.C. is it not lawfull for her to goe to Lambeth by water, Qui pergit quod vult dicere qu… non vult …udiet.to accompany a Preachers wife, going alſo (as commonly godly matrons in London doe) with her man: No ſaith T.C. I doe not like this in women: Tuſh man, Thomas Lawſon is not Thomas Cooper, hee hath no ſuch cauſe to doubt of Dame Lawſons going without her husband, as the Biſhop of Wincheſter hath had of Dame Coopers gadding. But more worke for Cooper, will ſay more for Miſtreſſe Lawſon.

From whomſoever Charde had his protection, his Face is glad of it, for otherwiſe he knoweth not how to get a Printer, for the eſtabliſhed government, becauſe the books will not ſell.

Youching the Premunire, let the Libeller and his, T.C. page 40.doe what he dare. Why brethren, what wiſedome is this in you to dare your betters? doe you not know that I can ſend you my mind by a Piſtle, and then prove you to bee petty Popes, and Enemies to the State: And how can you mend your ſelves? It is certaine you are in a premunire: If his Majeſty will give me leave to have the Law, J will be bound to bring 10000 pounds into his Coffers upon that bargaine. And therefore fooliſh men, dare your p. 38betters no more. And heere I pray thee marke how I have made the Biſhops to pull in their Hornes. For whereas in this place they had printed the word dare, they bethought themſelves, that they had to deale with my worſhip, which am favoured at the Court, and being afraid of me, they paſted the word can vponupon the word dare, and ſo where before they bad me and mine doe what we durſt. now they bid vsus doe what we can, hoping thereby to have a friend in a corner, who would not ſuffer us to doe what we ought and durſt: and ſo our ability ſhould not be according unto their demerit. Marke now the Biſhops of the Divell, whither you be not afraid of mee: I will ſee you jolled with the premunire one day.

The like thing you ſhall find in the 135 page. For there having ſaid, that they will not deny the diſcipline to have beene in the Apoſtles time, they have now paſted there upon that, That is not yet proved. So that although their Conſciences do tell them, that the diſcipline was then, yet they will beare the world in hand, that that is not yet proved. Here you ſee that if this patch T.C. had not uſed two patches to cover his patchery, the Biſhops would have accounted him to be as very a patch as Deane Iohn.

A, but theſe knave Puritans are more unmannerly before his grace, then the Recuſants are, and therefore the Recuſants have more favour. I cannot blame them for wee ought to have no Popes. The Papiſts like the Archiepiſcepall Pall, and therefore reverenceth a petty Pope thsrein. And though the Recuſant come not to heaee the ſermons, yet he is an informer very often, upon other mens information.

His grace denyeth that ever he heard of any ſuch matter, as that the Ieſuit ſhould ſay, he would become a brave Cardinall, if Popery ſhould come againe. I know T.C. that long ſince he is paſt ſhame, and a notorious Lyer, otherwiſe how durſt he deny this, ſeeing Cliffe an honeſt p. 39and a godly Cobler, dwelling at Battle bridge, did juſtifie this before his grace his teeth, page 41.yea and will juſtifie the ſame againe if he be called. So will Atkinſon too: Send for them if he dare; page 46. page 44.Miniſters of the Goſpell ought to bee called Prieſts, ſaith his grace, what ſay you by that? Then good ſir Iohn O Cant. when wilt thou ſay Maſſe at our houſe? His grace is alſo perſwaded, that there ought to be a Lordly ſpueriority among Miniſters. So was Iudas perſwaded to ſell his Maſter; if you would have theſe things proved, profane T.C. referreth you to his grace his anſwer unto ſimple T.C. and to Doctor Bridges: That is, if you would learne any honeſty, you muſt goe to the ſtewes, or if you would have a good ſavour, you muſt goe to the ſincke for it. Why thou vnſavourly ſnuffe, doſt tow thinke that men know not D. Bridges and Iohn Whitgift. Yea but his grace alſo firmely beleeveth, that Chriſt in ſoule deſcended into Hell. This is the third point of his Catholike perſwaſion: but tell him from me, that he ſhall never bee ſaved by this beliefe, and my finger in his mouth. Let him tell what our Saviour Chriſt ſhould doe, if hee did not harrow Hell. Where thou ſayeſt Mr. Young had onelyonly the dealing with Thakwel the Popiſh Printer, without his graces privity, thou lyeſt in thy throat: M. Young himſelfe brought him to his grace, who ordered the matter as it is ſet downe in my Piſtle. But did not I ſay truly of thee, that thou canſt cog, face and lye, as faſt as a dog can trot, and that thou haſt a right ſeaſoned wainſcoate face of ti nowne, chwarnt tee, ti vorehead zaze hard as horne.

Concerning Waldegrave, its no matter how you deale with him, heez a fooliſh fellow, to ſuffer you to ſpoyle his preſſe and letters, an a had bin my worſhips Printer, ide a kept him from your clouches. And yet it is pitty to belye the Divell: and therefore you ſhall not belye him and goe ſcotfree. As for the preſſe that Waldegrave ſold, hee did is by order, viz. He ſold it to an allowed Printer, I.C. one p. 40his owne company, with the knowledge of his Warden, Henry Denham, &c. And call you this favour, in releaſing him after long impriſonment? But I will give you a preſident of great favour indeed, wherein you may ſee what an ungratefull fellow Waldegrave is to his grace, who hath bin ſo good unto him frō time to time. There being a controverſie betweene another Printer and Waldegrave (all matters of Printing being committed by the Lords of the Counſell to his grace) Waldegrave made one of his Company his friend (who could do much with his grace) to deale for him, who brake the matter to his worſhip, being at Croydon in his Orchard; ſo ſoone as the party named Waldegrave, he ſweetely anſwered him, ſaying: if is had bin any of the company ſave him, he would have granted the ſuite, but in no caſe to Waldegrave. Well Waldegrave, obtained the K.H, Lord Treaſurers Letter in his behalfe to his grace, who when he had read it, ſaid, J will anſwer my Lord Treaſurer, with that Waldegrave intreated for his favourable Letter to the Wardens of his Company, which in the end through D. Cooſins hee obtained (though late) yet want home at night, thinking to deliver it in the Morning: but before he was ready, the Wardens were with him, and arreſted him with a Purſivant upon his graces Commandement, Waldegrave telling them there was a letter from his grace, which hee receiued late the laſt night at Croydon: who anſwered, they knew it well enough but this is his pleaſure now, ſo they carryed Waldegrave to priſon, and in this his Grace was ſo good unto him, as to helpe him with an hundred marks over the ſhoulders. If this be your favour, God keepe mee from you, ka. M. Marprelate. Biſhops have juſtly received according to their deſerts, having found greater favour at my Worſhips hands then ever they deſerved, being notorious, diſobedient and godleſſe perſons, unthrifty ſpenders and conſumers of the fruits, not of their owne labors, p. 41(as you ſay Waldegrave was) but of the poſſeſſions of the Church, perſons that have violated their faith to God, his Church, his Majeſty, and this whole Kingdome, and wittingly bring us all without the great mercy of God to our undoing, ſo that our wives, children & ſervants have cauſe to curſe all L. Bp. Lo T. C. you ſee that I have a good gift in imitation, and me thinkes I have brought your words into a marvellous good ſenſe, where as before in the cauſe of Waldegrve, they were illfavouredly wreſted: and as for his wife and children, they have juſt cauſe to curſe Iohn of London and Iohn of Canterbury, for their tyrannizing over him: by impriſoning and ſpoiling his goods, and vexing his poore wife and children, with continuall rifeling his houſe with their Purſivants, who in November laſt, violently ruſht into his houſe, breaking through the maine wall thereof after midnight, taking away his goods, for ſome of the Purſivants ſold his bookes vp and downe the ſtreets, to Watchmen and others. Ah you Antichriſtian Prelates, when will you make an end of defending your tyranny, by the bloud and rapine of his Majeſties ſubjects? You have bin the conſumers of the fruits of Wal. degraves labours: for have you not ſent him ſo often to priſon, that it ſeemed you made a common occupation thereof? For aſſoone as any booke is printed in the defence of Chriſts holy Diſcipline, or for the detecting of your Antichriſtian dealings, but your ravening purſivants flye city and country to ſeeke for Waldegrave, as though he were bound by ſtatute unto you, either to make known who printed ſeditious bookes againſt my L. Face, or to goe to priſon himſelfe, and threatned with the racke. And are you not aſhamed to ſay, that he ever violated his Faith? you know well enough, that he is neither Archb. nor L.B. The caſe thus ſtood, after he had remained a long time in Priſon, not that time when Hartwell his graces ſecretary wiſht that his grace might never eat bit of bread after hee p. 42releaſed him. Nor at that time when you profane T. C. told him, that all Puritans had tryterous hearts. Nor at that time Waldegrave told her grace, that hee was worſe then Boner in regard of the time. Nor that time when hee was ſtrangely releaſed by one of the Lord of good Londons Swans. Neither was it at that time, when his grace (good conſcionable Noble man) violated his promiſe, in that he told the Wardens of the Stationers, that if Waldegrave would come quietly to him, and ceaſe printing of ſeditious bookes, he would pardon what was paſt, and the Wardens promiſed his wife, that if he were committed, they would lye at his graces gate till he were releaſed, and for all this yet hee was committed to the white Lyon, where he lay 6 weeks, Nor it was not at that time, when his grace allowed Watſon the Purſivant, to take of Waldegrave, 13 s. 4 pence, for carrying of him to the white Lyon, But it was that time when his grace kept him 20 weekes together in the white Lyon, for printing the complaint of the Comminalty, the practiſe of Prelates a learned mans judgment &c. Meanes being uſed for his liberty, his friend who was bound for him told him, his liberty was obtained in manner following. You muſt be bound faith he, in a 100 pounds, to print no more bookes hereafter, but ſuch as ſhall be authorized by her Majeſty or his grace or ſuch as were before lawfully authorized: whereunto he anſwered that it was not poſſible for him to containe himſelfe within the compaſſe of that bond, Whereby it may appeare be ſwore not to his friend,neither ſhould his conſent ever goe to the ſame (the ſame will D. Cooſins witneſſe (that maidenly Doctor, who ſits cheeke by joll with you) if he will ſpeake a truth, which words Waldegrave uttered to him, going in the old Pallas at Weſtminſter with his Keeper before hee was releaſed) yet hee would gladly have his liberty if he might lawfully. For ſaid he I being a poore workman to my company, cannot poſſibly obſerve it. For many bookes heretofore printed, had cum privilegio, p. 43and yet were never authorized: and againe, that it were but a …olly for him to ſue to her Majeſty, the Office were very baſe and unfit for her. And he might be well aſſured that Caiphas of Cant. would never authorize any thing for his behoofe, and ſo it fell out. And thus Martin hath proved you in this, as in all other chings, to bee lyars. And what is it that you Bp. and your hangones will not ſay by Waldegrave, whom you would hang if you could I will be briefe in the reſt, but ſo, as the Reader may perceive that T. C. was hired to lye by commiſſion.

I will ſtand to it, that his grace accounteth the preaching of the Word, page 46.being the only ordinary meanes of Salvation to be an hereſie, and doth mortally perſecute the ſame: page 47.his appellation to the obedient Clergy ſhall ſtand him in no ſteed, when more worke for Cooper is publiſhed. And there I will pay thee for abuſing Maſter Wiggiugton, and Mr. Daviſon, whoſe good names can take no ſtaine from a Biſhops chops. page 47.If his grace rejected Maſter Evans for want of conformity, why is the quare impedit gotten againſt the Biſhop of Worceſter, by the noble Earle of Warwicke his patron. J hope he will ſee both the quare impedit, and the premunire too, brought upon the bones of father Edmond of Worceſter. page 48, 49.It is a common bragge with his grace, his paraſites, and with himſelfe, that he is the ſecond perſon in the land. More worke ſhall pay his grace for commending the Apocrypha, 2 Eſdras, 14.21.37, &c.a profane and a lying ſtory in many places, to bee unſeparably joyned with the holy Word of God. You grant D. Spark to have ſet his grace and your ſelfe T. C. page 50.at a non-plus for the ſeptuaginta is contrary to the Hebrew, and therefore you maintaine contrary tranſlations, and require men to approve both, Martin hath marred Richard patriks Market, for otherwiſe he was in good hope to have a benefice at his grace his hand, and to be made a Minſtrell. Shameleſſe and impudent wretches that dare deny Iohn of Canterbury to p. 44have bin at any time under D. Perne, but as a fellow of the houre, where he was maſter, whereas all the world knoweth him to have bin a poore ſcholler in that houſe, yea and his grace hath often confeſſed, that hee being there a poore ſcooder, was ſo poore as hee had not a napkin to wipe his mouth, but when he had gotten ſome fat meate of O the followes table, would goe to the Skrine, and firſt wipe his mouth on the one ſide and then O the other, becauſe he wanted a napkin, judge you whither this be not a meaner ſtate, then to carry a cloakbag, which is not ſpoken to upbraid any mans poverty, but to pull the pride of Gods enemy an aſe lower. Although we cannot beleeve D. Perne in the Pulpit, yet in this point wee will not refuſe his teſtimony. I am glad Iohn of London you will not deny, but you have the Dyars cloath, page 51, 52.53, 54.make reſtitution then: thou madeſt the Porter of thy Gate a Miniſter Iohn, and thou mighteſt doe it lawfully. Why ſo J pray thee, why man, becauſe hee was almoſt blind, and at Paddington being a ſmall people, hee could not ſtarve as many ſoules, as his maſter doth, which hath a great charge, I hope Mr. Madox will thinke ſcorn, to aske Iohn of London forgiveneſſe. page 55, 56The ſubſtance of the Tale is true. I told you that I had it at the ſecond hand.

Are you not aſhamed, to deny the elmes to be cut downe at Fulham? Why her Majeſties taker tooke them from Iohn of London. And ſimple fellowes, are you not able to diſcerne betweene a pleaſant frump given you by a counſellour, and a ſpeech uſed in good earneſt. Alas poore Iohn O London, doeſt thou thinke, that Mr. Vice-chamberlaine ſpake as hee thought. Then it is time to begge thee for a ſwagge. And ſo it is if thou thinkeſt wee will beleeve the turncoate D. Perne ſpeaking unto us in his owne name, who like an Apoſtata, hath out of the pulpit, told ſo many untruthes. And as it is lawfull to boule, O the Sabboth, as it is to cat, page 57, 58and for you to make dumbe Miniſters, as it was p. 45for DAVID to eate of the ſhew bread page 110. or for the Machabees to fight on the Sabboth, or for Moſes to grant a bill of divorcement? page 62.J perceive theſe men will have the good Divinity, if it be to be gotten for money. Yea and our Saviour Chriſt, ſware by his Faith very often. How ſo good Iohn, I never heard that before, why ſaith T.C. hee ſaid Amen Amen very often, and Amen, is as much as by my faith, page 62. horrible and blaſphemous Beaſts, whither will your madneſſe grow in a while, if you bee not reſtrained, M. Allen the Grocer is paid all ſave 10 pound: for the uſe of that, the Executors have Iohn O Londons bleſſing. And J thinke they are reaſonably well ſerved. page 58.If the tale of Beniſon be not true, why was Iohn of London alotted by the counſell, to pay him (I thinke) 40 pounds, page 59.for his falſe impriſonment. Iohn of London is not dumbe, becauſe hee preacheth ſometimes thriſe a yeare at Pauls Croſſe. Then we ſhall never make our money of it I ſee. But I pray thee T. G, pag. 6.61.62how canſt thou excuſe his blaſphemy of Eli, Eli, lamaſabackthani, there have beene two outragious facts amongſt others committed in the world, by thoſe that profeſſe true Religion, the one was the betraying of our Saviour by Iudas an Apoſtle, the other was the horrible mocking of his agony and bitter paſſion, by Iohn Elmar a Biſhop in this ſpeech, If he had bin in ſome reformed Churches, the Blaſphemer would have hardly eſcaped with his life. And is it true ſweet Boy indeed Hath Lieceſterſhire ſo embraced the Goſpell without contention, and that by dumbe Iohns meanes? Little doeſt thou know what thou haſt done now, how if Martin be a Lieceſterſhire man, haſt not thou then ſet out the praiſe of thine owne bane?

For Martin I am ſure, hath wrought your Calaphas Chaire more wracke and miſery, then all the whole Land beſide. And therefore thou ſeeſt, a man may be ſo madde ſometimes, that he may praiſe he cannot tell what. The Biſhop p. 46of Rocheſter in preſenting himſelfe to a parſonage, did no more then Law allowed him. And doe ſo againe good Iohn of Rocheſter, page 63,and it will be for thy credit, Fo, theſe Puritans would find fault I thinke with Iohn of Cant. (if he beleeving that Chriſt in ſoule went to Hell) ſhould hold it unlawfull for a man to pray unto Chriſt being in Hell. And ſweet Iohn of Cant. if ever thou prayedſt in thy life for any bodies ſoule, now pray for thy brother D, Squire and Tarletons ſoules. They were honeſt fellowes, though I think Deane Iohns eares be longer. For why good ſweet Iohn may not your worſhip doe this, as well as William of Lincolne might pray, page 63, 64that our ſoules ſhould be with the ſoules of profeſſed traiterous Papiſts.

The good B. of Wincheſter did not proteſt, that at Sir M. Overies which was layd to his charge, but hee ſpake ſome things that way. page 14, 65, 66, &c.Well brother Wincheſter, you confeſſe the moſt part, & we will beleeve the reſt for your ſake without witneſſe. The B. of Wincheſter never ſaid that it was an hereſie, page 71.to hold that the preaching of the Word was the onelyonly ordinary meanes to ſalvation, but inaſmuch as Penri held that the effect of ſalvation could not bee wrought by the word read, he ſaid that was not farre from hereſie: why Brother Cooper, what is this elſe but open confeſſion. For Iohn Penri as appeareth in his writings holdeth the word read, to be no ordinary meanes of ſalvation at all, This I know you will account an hereſie, otherwiſe your caſe is damnable, that cauſe the people to content themſelves with reading, and hold that they may ordinarily be ſaved thereby. page 72, 75.Yea but T. of Wincheſter diſputed a M. of Art, 45 yeares agoe in Divinity. Here is an old Lad once: I hope that diſputation was very cholerickly performed. And he did once as pretty a thing as that came to. For once preaching at Canter. he was diſpoſed to note out T. C. I meane ſimple T.C. in his Sermon, his part he plaid after this ſort. He noted 4 great Hidraes of the Goſpell p. 47in his ſermon, I Carnall Security, 2 Heatheniſh Gentility, 3 obſtinat Papiſtry, 4. Saith he (when I looke in his forehead, I find T. C. written therein, which I cannot otherwiſe interpret, then thankleſſe Curioſity, thankleſſe for the benefits already received, and more curious then needs, in vaine and needleſſe queſtions: the old ſtudent did not know himſelfe to be T. C. when hee thus ſpake: and this is the thankleſſe curioſity, that hath anſwered Martin: yea he ſaw Martins picture drawne, when he was a young man. I perceive then he was not ſo blind, as the old Porter of Paddington, whom Iohn of London bedeaconed and beminiſtred: Lucian of Wincheſter was himſelfe the Painter, Mydas of Cant. the Iudge: the one of the 2 women called Ignorance was the goodwife of Bath. Dr. Culpable Warden of New Colledge: the other called jealous ſuſpition, was the Fox; Iohn of Exceter, then Camwinkadeward, alias Dr. Prime Calumniator: this Winken and his Lord of Wincheſter drew innocency, to wit, Martin Marprelat Gent: by the heire of the head then followed: Dolus, fraus, inſidiae, to wit: Dr. Perne, D. Renold, and Dr. Coſins: the Treader was cankered Mallis, his Eyes was fiery, his face thinne, wrinkeled, pin'd away with melancholy: and this was Dr. Copcot, then followed dolefull Repentance, that is, Deane Iohn repenting that ever hee had written in the Biſhops behalfe, becauſe his grace is not as good as his word, T. C. cōſider this picture untill we meete againe. Now my buſineſſe calls me away. I am going towards Banbery? for I heare ſay, there hath bin old adoe; for Bakers daughters would have Knights whither they would or no. I will learne the truth thereof, and ſo I will poſt to ſhohill: and viſiting ſome parts of Stratford, Warwick, and Northampton ſhires. I may well make a journey backe againe to Norfolk and Suffolke: J have a Regeſter at Bury, and by that time my viſitors will come out of Cornwall, Devon and Hamſhire: and p. 48now farewell good profane T. C. I cannot now meddle with a long period, which thou haſt in the 33.34. page of thy Booke, it is but 38 lines, thou art longerwinded then Deane John is I ſee, though he hath longer periods then that I ſet downe, whereas thou doſt complaine that the Livings of our Biſhops are ſo ſmall that ſome of their Children are like to goe a begging, there is preſent Remedy for that, for to what end elſe is Iohn of Cant. unmarried, but to provide for the Biſhops Children, who ſhall bee poorely left, though indeed I never ſaid in my life, that there was any great familiarity betweene Miſtreſſe Toye and Iohn Whitgift, and ile befie em, ile befie em that will ſay ſo of me; and wherefore is Rich, of Peterborough unmarryed but to provide for other mens Children; O now I remember me, he hath alſo a charge to provide for, for his Hoſtes and coſen of Sibſon, the Peticote which he beſtowed upon her, within this ſixe months was not the beſt in England, the Token was not unmeete for her ſtate, farewell, farewell, farewell, old Martin keepe thee out of their hands for all that, for thou art a ſhort fellow, thou wilt one day overthrow them Amen, and then thou ſweareſt by thy Faith, quoth Iohn of London.

Martin the Metropolitan to Iohn the Metropolitan, ſaith Nemo confidat nimium ſecundis.

Martin to his troubled Sonne, ſaith Nemo deſperet Meliora Lapſus.

Anglia Martinis Diſce favere tuis.

p. 49Faults Eſcaped.

Title line 10, Read, Chapleine hath ſhewed himſelfe in his late admonition to the people of England to b. &c.

Epiſt. page 3 read Eulegein for Euldgeni, beare with the reſt of the Faults.

FINIS.

End of the text · Martin Marprelate, Reformation No Enemy (1641)