Reverend Martin.

Alas poore reverend T. G. 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 well­favouredly, 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 [Page 2] body of the Church. And therefore the Priest wher­of Deane Iohu 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 traitorous, or by your owne con­fession an evident proofe, that Iohn of Canterburie is [Page 3] Lord over his brethren. He that is chiefe of the clergie, is chiefe of Gods heritage, and that is Iesus Christ onely, 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 trait [...]rous. 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 vnto 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 spooneme [...]t for a Cooper. Take heed of writing against Martin, if you love your ease.

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 wile 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 [Page 4] his 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 vpon a boy with a red [...]ap, 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 think [...] 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 there Priests, would doe good in this time, brother T. C. you know well.

Reverend Martin.

Why T. C. say Eulojin for Eulogein as often as you will, and I will never spight you, or the Bishop of Win­choster eyther for the matter. But doe you thinke our Church government, to be good and lawfull, because [Page 5] his Maiestie and the [...], who maintain the reformed reli­gion alloweth the [...]? 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

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 Diotrepheses, Mar [...]elmes, Whitgifts, Simon Magustes, Coopers, Pernes, Renoldes, or auy such like Iudases, (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 his brethren so dis­charged of his businesse, as hee might freely run in his cassocke and hose after his bowle, or florish with his two [Page 6] hand sword, O tis a sweet trunch f [...]ddle.

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 Arohb. & Bishop [...], 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 vnto 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 bu [...]eg 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 lawsull Officer, to­gether. with his office, out of the government of the Church, and p [...] consequens, the Offices of Archbishops 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- [...]lme, 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 cot­tons [Page 7] indeed 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 syllogisme, 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 vnto an Officer in stead thereof, he deformeth the same. Because the Magistrate hath neither the skill nor the commission, to make the members 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 [Page] stead: 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 Magistrate cut off 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 Canterbury 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 magistrate 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 Magistrate to massacre the body. Doe you thinke he may not? Then may not his Maiesty displace Iohn of Canterburies office out of our church: if hee 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 ours 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 [Page 9] Lords, for all our Church governours are Lords. But Paul 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 what so­ever hee putteth 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 onely and sole office of Christ onely, 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 not 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, because he in his wisdome did not see any vse of The Apostles chose men in stead of Iames being beheaded as they did in stead of Iudas, Act. 1. which they would have done if the Apo stolicall calling had beene per­manent. 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 [Page 10] lawfully 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 thē, 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 maimed 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 Magdalins, 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 Reve­rend 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 nod­dle, [Page 11] profane T. C. doubteth, (for I know you to be as ig­norant in these points, as Iohn Whitgift, or De [...]ne 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. Uerse 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 ^• 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 Pa [...]tours, 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 vpon you, & your Bishoprickes with 4 or 5 (yea halfe a dozen and 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 Ap [...]stle, 1 Cor. 12, 8, 28, And therefore vn­lesse yo [...] will shew yourselfe, either to [...]e 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, that of ne­cessity, This T. Cooper gain [...]aieth pag. 2. of his Epistle. the government by Pastours, Doctors, Elders, &c. ought to be in every Church, which is neither maimed [...]or deformed. Because that church must needs be mai­med [Page 12] which 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 Deacons 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 vnto the poore and church treasu­rie. Therefore, where these 4. Officers are wanting, there the Church is imperfect in his Regiment.

Thirdly, that this government cannot be inconveni­ent Cooper saith his page se [...] [...]nd Epistle. for any State or Kingdome; For is it inconvenient for a State or Kingdome, to have the body of Christ perfect 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 vn­der 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 onely true members, that is, the onely true Officers of the visible body.

Sixtly and lastly. That they who defend this false and bastardly government of Archbishops and Bishops, and [Page 13] withstand 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. Cop [...]ot, 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,

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 onely traitors against God and his word, but also enemies to the Prince and state. I thinke Iohn of Glo­cester himselfe, will not be so senceles [...]e as to deny this.

But our Archbishops and Bishops, which hold it law­full for his Majestie and the state, to retaine this established for me 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 [Page 14] the 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 be mem­bers 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 onely trayters to God and his word, but enemies to her Maiesty and the state. Like you any of these Nu [...] I [...]hn Canterbury? I am not disposed to jest in this serious ma [...]ter. 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 hidden. 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 I have written J know vudoubtedly that I have done the Lord and the state of this Kingdome great service. Be­cause I have in some sort, discovered the greatest enemies [Page 15] thereof. And by so much the most pestil [...]nt enemies, be­cause they wound Gods religion, and currupt the State with Atheism and loosenesse, & so call for Gods vengance vpon vs all, even vnder 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 vnto Gods displeasure, as now we are by reason of them.

Now let me deale with these are in authority, I doe make it knowne vnto them, that our Bishops are the greatest enemies which we have. For they doe not onely 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 Atheifts 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 vs, 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 vpon 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 defor [...]e the body of Christ his [Page 16] church. 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 Crhist is justly preferred, Hob. 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 ^• least wise, having such members as were onely 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 vnder his government, shall be made lesse faithfull then Moses was: That he hath left the placing of members in his body vnto the Magistrate. Oh cursed beasts, that bring this guilt vpon 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 vnto the equity of the controversie, betweene our wicked Bishops, and those vho would have the disorders of our Church a­mended. Take heed you [...]e not carryed away with slan­ders. Christs government is neither Mar-prince, Mar-state, Mar-law, nor Mar-magistrate. The living God [Page 17] whose cause is pleaded for, will be reuenged of you, if you give eare vnto 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 [...] 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 vnto the body.
• 5 They hold Christ Iesus to have set downe as exact, [Page 18] and as vnchangeable a Church government, as eve [...] 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 former points, is a way to worke the ruine of the state.

Now our Bishops hold the contrary vnto 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 do in the body) they hold it lawfull for y ^• 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 [Page 19] Magistrate) to maime or deforme the body of Christ, are vtter enemies vnto that Magistrate, and that state, where­in this order is practized. You cannot deny your selves to doe this, vnto 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 onely the wound, but the very Plague and pestilence of our Church. You 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, [...]lander, 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 cut 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: [Page 20] Now 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 [Page 21] an English phrase, hath given out upon that which he calleth the threatning of fistes. 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 ( [...]f 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 [Page 22] were 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 vnto our Church govern­ment, or writing vnto Bishops, gave them their Lordly ti­tles? Are their offices therefore lawfull? Then so is the Popes office: For Erasmu [...] was a good man you cannot deny, and yet he both allowed of the Popes office since his calling, and writing vnto him gave him his titles: So did Luther since his calling also, for hee dedicated his booke of Christian liberty vnto Pope Leo the tenth. The book & his Epistle vnto tbe 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 Denmarc [...] 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 imperfectious, Your reason is this, other good Churches are deformed, therefore ours must needes bee so too. The Kings sonne is lame, therefore the [Page 23] children 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 estimatron 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 Magistrate 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 Mar-common 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 Prince and state must procure God to wrath against them, by continuing the deformity of his church, and it may 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 unfamedly beseech) must endanger them selves under the perill of Gods heav [...]e 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 [Page 24] (though Heathenish) Rome, and had heard King Dojota­rus, 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, Catolin, 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 Majesty, 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 by 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 [Page 25] other 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 pou are Mar-prince 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 come to Lambeth. It is treason by statute, fot 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 [Page 26] unto 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, such 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 thu rest, may serve to maintaine Popery, as well as the hierarchy of Bishops.

8 The government of the Church of Christ, is no popu­lar government, but it is Monarchicall, in regard of our head Christ, Aristocraticall 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 vvhich 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, you 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 vvealth, 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 [Page 27] the 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 vnto your places, as he hath vnto 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 Chancellor, 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 [Page 28] the 140 pag. of that booke, where he saith ( answering the [...]rertise 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 war [...]ant, both inclusively and also expresly in Gods Word. Now you Bishops of the Deane Iohn, [...] 1▪ pag [...] 40 line 7▪ 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 Chancellor, Treasurer, and other honourable personages have, but by divine ordinance, Yea, and their callings they hold (as you have heard) not onely 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 [...]hey 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 [Page 29] the Magistrate will or no. We have, say they, For our calling▪ 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 pr [...]heminency 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 thosame▪ 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 [Page 30] perceive 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 Choleri [...]ke 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 Martin.

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

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 Vick [...]rs of Hell, Sir Ieff [...]ry 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 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 part) 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) yet hung himselfe. The false Apo­stles 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 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 [Page 33] friendss 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) th [...]ise 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 Martin.

Bishop West phaling. But what then? Parson Gravat, parson of sir Iohn Pulchres in London (one of dumb Iohns 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 rest, untill his legges would be advised by him to carry him home. But [Page 34] me 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, ye [...] 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 per­secuting, 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 Martin.

I thought you were afraid to lose your livings, by the Cour [...]er Martins meanes. But brethren feare it not. I would not haue any true Minister in the Land, want a sufficient living. But good soules. I commend you yet, that are not so b [...]shfull, 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.

R. Martin.

But good Tom Tubtrimmer, if there have been 3 or 4 published, why doth Bishop Cooper name one onely, why doth he not 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 onely published a Pistle, and a Pitomy; wherein also I gra [...]t 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.

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 thon 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 a [...] A [...]ehead as Iohn Cat [...]rcap is, yet I could deale well e­nough with Clergie men: yea with old Wink [...]n de word, D. Prime himselfe: And ile bepistle you D. Prime, when I am at more le [...]sure, though indeed J tell you true, that as yet J do [...] disdame to deale with a contemptible tren­cher [Page 37] Chaplaine, such as you D. Banckcroft, and Chaplain D [...]port 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, to accompa­ny Qui pergit quod vult dice­re quae non vult audiet. 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.

Touching the Premunire, let the Libeller and his, doe T. C. page 40. 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 10 000 pounds into his Coffers upon that bargaine. And therefore soolish men, dare your [Page 38] better [...] no more. And heare 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 vpon the word dare, and so where be­fore they bad me and mine doe what we durst. now they bid vs 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 Archiepisc [...] ­pall Pall, and therefore reverenceth a petty Pope thsrein. And though the Recusant come not to hence 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 wouid 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 [Page 39] and a godly Cobler, dwelling at Battle bridge, did justifie this before his grace his teeth, yea and will justifie the page 41. same againe if he be called. So will Atkinson too: Send for them if he dare; Ministers of the Gospell ought to bee page 46. called Priests, saith his grace, what say you oy that? Then page 44. good sir Iohn O Cant. when wilt thou say Mas [...]e 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 favour, you must goe to the sincke for it. Why thou vnsavourly snu [...]fe, 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 pe [...]swasion: 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. [...]oung had onely 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 sco [...]free. As for the presse that Waldegrave sold, hee did is by order, viz. He sold it to an allowed Printer, I. C. one [Page 40] his 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 controve [...]e 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 i [...] 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 went home at night, thinking to deliver it in the Morning: but before he was ready, the Wardens were with him, and rested 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, [Page 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 ou [...] 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 marvailous good sence, 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 her Majesties sub­jects? You have bin the consumers of the fruits of Wal­degraves 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 [Page 42] released him, Nor at that time when you profane T. C. told him, that all Puricans had trayterous hearts. Nor at that time Waldegrave told her grace, that hee was worse then Bo [...]er 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 [...]. 4 pen [...]c, f [...]r 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 Where [...] it may appeare [...]e swore not to his friend. the compasse of that bond, 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 hoe 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, [Page 43] and 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 unsit 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 things, 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 r [...]st, 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, being the only ordinary meanes of Salvation page 46. to be an heresie, and doth moreally persecute the same: his appellation to the obedient Clergy shall stand him in no page 47. steed, when more worke for Cooper is published. And there I will pay thee for abusing Master Wiggington, and Mr. Davison, whose good names can take no staine from a Bishops chops. If his grace rejected Master Evans for page 47. 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. It is a common bragge with page 48, 49. 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, a profane and a lying 2 Esdras, 14. 21. 37, &c. 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. at a non-plus for the septuagin­ta page 50. is contrary to the Hebrew, and therefore you maintaine contrary translations, and require men to approve both. Martin hath marred Richard patriks Market, for other­wife 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 [Page 44] have bin at any time under D. [...]erne, but as a fellow of the house, 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 scholler, was so poore as hee had not a napkin to wipe his mouth, but when he had gotten some fat meate of O the fellowes 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 meane [...] state, then to carry a clo [...]kbag, 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, make restitution then: thou madest the page 51, 52▪ 53, 54. Porter of thy Gate a Minister Iohn, and thou mightest do [...] it lawfully. Why so J pray thee, why ma [...], 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. The substance of the page 55, 56 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 [...]urncoate O. Perne speaking unto us in his owne name, who like an Apostatae, hath out of the pulpit, told so many untruthes. And as it is lawfull to boule▪ O the Sabboth, as it is to cat, and for you to make dumbe Ministers, as it was page 57, 58 [Page 45] for 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? J perceive these men will have the page 62. 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. [...]. 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. If page 58. the tale of Benison be not true, why was Iohn of London alorted 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, how canst thou excuse his blasphemy pag. 6. 61 62 of Eli, Eli, lamasaback [...]hani, 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 Caiphas 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 [Page 46] of Rochester in presenting himselfe to a parsonage, did no more then Law allowed him. And doe so againe good Iohn of Rochester, and it will be for thy oredit, Fo, page 63, 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 Lancolne might pray, that our soules page 63, 64 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. Well brother Winchester, you con­fesse page 14, 65, 66, &c. the most part, & we will beleeve the rest for your sake without witnesse. The B. of Winchester never said that it was an her esie, to hold that the preaching of the Word was page 71. the onely ordinary meanes to salvation, but inasmuch as P [...]nri 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 or­din [...]rily be saved thereby. Yea but T. of Winchester dispu­ted page 7 [...], 75. a M of Art, 45 yeares [...]goe 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 a [...] 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 [Page 47] in his sermon, 1 Carnall Security, 2 Heathenish Gentility, 3 obstinat Papistry, 4. Saith he (when I looke in his forehead, [...] 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, [...]aus, insidiae, to wit: Dr. Perne, [...]. Renold, and Dr. Cosins: the Treader was cankered Mallis, his Eyes was fiery, his face thinne, wrink [...]led, 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 [Page 48] now 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 longer winded then Deane Iohn 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 unmeere 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 considat nimium secundis.

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

Anglia Martinis Disce favere tuis.