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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07038	Oh read ouer D. Iohn Bridges, for it is worthy worke: or an epitome of the fyrste booke, of that right worshipfull volume, written against the puritanes, in the defence of the noble cleargie, by as worshipfull a prieste, Iohn Bridges, presbyter, priest or elder, doctor of Diuillitie, and Deane of Sarum Wherein the arguments of the puritans are wisely prevented, that when they come to answere M. Doctor, they must needes say some thing that hath bene spoken. Compiled for the behoofe and overthrow of the vnpreaching parsons, fyckers, and currats, that haue lernt their catechismes, and are past grace: by the reverend and worthie Martin Marprelat gentleman, and dedicated by a second epistle to the terrible priests. In this epitome, the foresaide fickers, [et]c. are very insufficiently furnished, with notable inabilitie of most vincible reasons, to answere the cauill of the puritanes. ...; Oh read over D. John Bridges. Epitome	Marprelate, Martin, pseud.; Throckmorton, Job, 1545-1601, attributed name.; Penry, John, 1559-1593, attributed name.	1588 (1588)	STC 17454; ESTC S112311	32,960	52

and trouble verie few vnles it be for fear that if they should tollerate to much they should haue a checke of their worshipfull Paltripolitan But you three like furious senceles brute beasts dread no perill looke no farther then your feete spare none but with tooth and naile cry out downe with that side that fauoreth the gospel so Fetch them vp with purciuants to the Gatehouse to the Fleet to the Marshalsey to the Clinck to Newgate to the Counter with thē It makes no matter with you I folow your own words brother London so you may shew your selues in shewe though not in trueth obedient subiects to the Queene disobedient traytors to God and the realme Thus farre I haue followed your words howbeit I thinke you are not well pleased w t me because yo● meane not to stand to any thing you haue written Nay you holde it vnlawfull now for a preacher as far as the two tables of the lawe do reache to speake against bishops much lesse any vngodly statute And yet you say page 49. line 7. That prechers must not be afraid to rebuke the proudest yea kings and Queenes so far forth as the two tables of the law doe reache As we see in Samuell Nathan Elias Iohn Baptist many other They may not stoope to euery mans becke studie to please man more then God Thus far are your wordes and they are as farr from your practize as you are from the imitation of these godly examples whiche you haue brought I see a bishoppricke hath cooled your courage for in those dayes that you wrote this book you woulde haue our parliament to ouer rule her maiestie not to yeelde an inche vnto her of their prileadges Your words I will set downe In like manner say you page 53. if the parliament vse their priuiledges the king can ordaine nothing without them if he doe it is his falt in vsurping it and their folly in permitting it wherfore in my iudgement those that in king Henrie the 8. daies would not graunt him that his proclamations shoulde haue the force of a statute weare good fathers of their countrie worthie of commendation in defending there libertie c I assure you brother Iohn you haue spoken many thinges worthie the noting and I would our parliament men woulde marke this action done in King Henry the 8. dayes and follow it in bringinge in reformation and putting downe lord Bishops with al other points of superstition they may in your iudgment not only doe any thing against their Kings or Queenes minde that is behoofull to the honor of god and the good of the common welth but euen withstand the procedings of their soueraigne But me thinks you haue a palpable error in the 48.49 50. page of your booke which is that women are vncapable of the ministerie not in regard of their sexe but of certaine wants and imperfections in their sex vz. their want of learning and corage so that if a woman should be brought vp in learning and trained in disputations were not milder in nature then men of al which wants in women you speake page 48 but knewe their quarter stroke which knowledg you require in the minister page 49 then by your reason they might prech in your di●ces whosoeuer wil read your 50. and 51. pages shal find this to be your iudgment Besides al this the reader shall find such earthly carnal stuff in al these pages that you must needs giue this iudgment of the whole book surely fleshe euen a lump of meere fleshe writ it For there you shall see the Englishe man prefered before other people only because he feedeth vpon and hath in his possession plentie of sheepe Oxen kie calues I keepe Iohn Elmars words Con●es fish and where as other nations feed vpon rootes rawe hearbes oyle grapes c. In the last place against the French King he raileth and outrageth in this wife That Turkish valesius that French tyraunt Is he a king or a diuell a christian or a Lucifer that by his cursed confederacie with the turke Page 113. line 4. O wicked ca●tife fyrebrand of hell And line 8. O foolish Germanes which conspire not together with the rest of christian princes to pull out such a traytour to God and his kingdome by the eares out of France hang him against the Sun a drying The discreet reader of that whiche hath bene spoken may apparantly see the vndiscreete briutishnes that was in you euen then when you were best worthy to be accounted off And thereby may gather what you are now when you haue bidden farewell not onely vnto the synceritie of religion whiche then you seemed to imbrace but euen vnto all humanitie and ciuill behauiour And yet you doe not thus leaue the Frenche king but in this page 113. line 13. You say that the diuel hath none of his side now but him to maintaine both the spirituall the temporall Antichrist in the same page Wherefore seeing he hath forsaken God like an Apostata and solde himselfe to the diuell c. And line 27.28 Proud Holophernes Oh blessed is that man that looseth his life against such a Termagaunt Againe page 114. line 2. but this Iulia the Apostata is named a diuels name Christianissimus Line 3. And like a trayterous Sarazen is Christes enemie● Here he leaueth the French king and here I leaue his booke Nowe I entreat the reader to consider these thinges that I haue set downe out of his booke and iudge whether such things as he wrote coulde proceed from a religious heart and whether the booke be not an offspring proceeding from a lumpe of earthly flesh This booke is almost all the tokens of Christianitie that euer he shewed Since the time he became bishop he hath bene a continuall oppressor of the Churche of God His practises against God and his saintes was the onely cause whie I haue taken this paines with his booke and he shall bee more beholding vnto me vnlesse he leaue his tyrannie But now alas alas brother Bridges I had forgotten you all this while my brother London and I were so busie that wee scarce thought of you Why coulde not you put me in minde that you staid al the whyle But it is no matter we will make the quicker dispatche of our busines You shall see I will bee the more fauorable to you And let me see howe roundly you ouerturne these puritans for you are now to ouerthrow the seuerall partes of their discipline Our brethren say that our Sauior Christ ordayned an holy ministery● of men for the buylding of his Church and prooue the saying by the place of Paule Ephe. 4.11.12 Your mastership 3. maner of wayes shew the place they alleage to make nothing for their purpose First say you Paule speaketh of diuers functions therefore nothing of Ecclesiasticall gouernment This reason brethren is a very sound one if you should denie

they preach not as though their function were an ecclesiastical function or as though you would haue any to preach who had not an ecclesiastical function If you demaund then whether bishops be Ecclesiasticall or ciuil gouernours They themselues say beath and ai say brethren that for the stopping of your meathes and other causes I wad counsell thē if they wad be ruled bai me to be nether nother Now if yaw demaund againe whether Bishops sin in being ministers seing they are ciuil officers or in bearing ciuil offices seeing they are ministers I haue already shewed that ciuil officers must be no ministers And my brother London hath long since affirmed it to be dangerous for the common wealth that ministers should be ciuil gouernors and therfore brethren to answer this question of yours you are to know that I am fully of your brother Londons mind who saith page 24. line 19. of his Harborough These 2. offices I mean the ecclesiasticall ciuil be so iumbled together as it may be lawful for both parties to medle in both functions there can be no quiet nor any well ordered common wealth Nowe brethren you must not think the worse of this lerned mans iudgment because he is a Bishop him selfe For euen since he hath ioyned these 2. offices together he hath proued his owne saying to be true for his part in that his whole endeuor hath bene euer since he was Bishop that we should haue no quiet nor any wel ordered church or common wealth I hope by this time you see it plaine that Bishops sinne both because they are ciuill gouernours and being ciuill gouernours because they are bishops Your 2. reason is page .61 line 39. Paule speaketh of these gifts and of this building and of the orders and ends thereof therefore he speaketh nothing of ecclesiasticall gouernment This is put home I trow and ouerthroweth the puritans out of all cesse It is altogether as good a reason as an olde man yeelded sometimes to sir Thomas More concerning the cause of Goodwine sandes the stopping of Sandwich hauen which was y ● Tentertons steeple was the cause of Goodwine sandes M.D. 2. reason to shew that the place of Paul maketh nothing for ecclesiastical gouernment is after this sort Paul in rekoning vp these gifts referreth all to the vnitie in doctrine of fayth and to the holy conuersation of life Ergo he maketh no mention of Ecclesiasticall order of gouernment That were a pitifull hearing in deed sir that the Apostle should speake of ecclesiastical gouernment and speak not a word of any lordlike gouernment that the Apostle should make any mention of ecclesiasticall gouernours not name a Lord among them all Fie fie this were too bad and my Lord of Canterbury would neuer abide such scripture But in good sadnes saith the puritans presbyter Iohn Bridges will this place of Paule prooue no part of this gouernment which you oppugne will it not prooue that God hath ordayned pastors and doctors to continue in his Church vnto the worlds end No forsooth will it not quoth the Deane And I am so farre from thinking that God hath ordained your preaching pastors and doctors to continue alwayes in his Church that I haue made a praier pag 655. line 28. of my book as my brother Martin you know hath noted already that we might neuer see that day in England wherein preaching might be had in all places His grace of Canterburie I tell you hath condemned the preaching of the word as being the onely ordinarie meanes to saluation to be an heresie This scripture of Paule that God hath appointed preaching pastors to continue in his Church vnto the worlds ende is a chiefe ground of the former heresie I will allow of no such scripture I trow as may impech the opinion which my ● of Canterb. conceiued of the preaching of the word You see therefore my friendes that M. Deane in this point will haue nothing to do with you or Paules testimonie And you are not ignorant I am sure howe soone all lordes would be out of the ministerie if we had none in England but the pastors spoken of by Paule therefore M. doctor hath prayed against this order Yea and he hath brought such a reson against this your platform of gouernment as is iust Secundum vsum Sarum For in deed it is popish and therefore you might smell it a farre off If the Lorde sayth he page 62. had thought this gouernement needful for his Churche then he woulde not haue suffered his Churche to bee without the same But he suffered his Churche of a long time to be without this gouernment Ergo he thought it not needfull Ah craft craft craft and subtiltie that can in iest deceiue his brethren with a popishe reason in this sort But my masters you must not thinke that our brother Sarum bringeth this in good earnest but onely to trie whether you be so simple as you cannot know a popish reason when you see it And to this purpose I thinke that both his worship Iohn Whitgifts grace haue broght in their writings many things that are palpable popish that they might trie whether of knowledge or of peeuish and chollericke rashnes you speake against their gouerment Nowe if so be that you could not discerne their popish reasons whereof in deed you shall finde great store euery third reason I warraunt you in all their bookes then they woulde haue this aduantage against you that you were not able to knowe trueth from poperie For might they say we brought in papish resons of purpose but si●lie fellows thei● skill is so smal in all kinde of learning that they cannot know a popishe reason especially if we can face it out with a bragg that we haue olde and new writers of our side Now brethren you must not thē mislike your brother Bridges purpose in bringing in this popishe syllogisme This I speake to the ende you should not crie out as some of you haue done that our bishops haue no better warraunt for themselues then the pope hath for their gouernement I grant in deede that if you should take M. deane at the worst you might saye that he might herein reason as well for the Masse as he doth for the established gournement As for example hee might thus argue If the Lord had thought the Masse to haue bene a false worship of him then he would not haue suffered it so long to haue continued where anye weake one should be endangered of being enforced to be present thereat But he suffered it to continue a long time c. Therefore he thought it not to be a false worship I say you must not mistake M. doctor in this sort but knowe that he delt after the manner of the schooles wherein it is lawfull as Thomas Cartwright who hath bene professour of diuinitie both in Cambridge and in Gene●a knoweth well inough for men to argue pró and contrá as well with as

against the trueth and all is to trie out the trueth whiche is onely the sole meaning that M.D. hath not at all thought off But I pray you let vs passe frō hence vnto the 64. pa. where you shal find the calling of an Archbishop most notablie prooued out of our brethrens owne words Our brethren ●a the cloyster master of Sarum affirme that Paule Barnabas ordained presbyters priestes or elders for thus M.D. to his neuerlasting fame hath full often in his booke translated the greeke word presbyteros at Derbe Iconium and Lystra Ergo some of these priestes or elders were ordayned ouer whole towns some ouer regions And what could be more aptly spokē to the purpose or more fitly proue an Archiepiscopall calling But the reason following prooueth it yet more euident and that is the ilsample of Archbishop Titus whome the D. of diuillitie in this 65. page affirmeth to haue beene Arch. of Creet Nay good M.D not many Archbishopps in the person of Titus I pray you Titus was an Euangelist therefore no Archbishoppe Yea sayth he Titus was a very Archbishopp there is playne scripture to prooue it whiche is the subscription of the Epistle to Titus Whope papist say the puritans is that become scripture with you Why M. Beza hath long since prooued this to be no scripture but an vncertaine and false gesse added by som Scholiast You know also that your brother Turrian the Iesuit bringing in this for Scripture was soundly confuted by M. Sadel and dare you Deane Iohn bring this in for Scripture Yes that I dare sayth he and prooue Titus to haue bin an Archbishopp euen by this reason because Paul gaue him the authoritie to be the ordinary of all the Bishopps in Creet And this I prooue because Creete where my Lorde Archbishoppe Titus his grace was Primate and Paltripolitane had many famous cities in it This is my very reason page 65. line 21. and ile stand to it Now M. Fickers parsons and currats if euer I hard better proofe in my life I would all dumbe dogges were whipped out of the Churche Now truely this is sport alone But brother parson Bridges I praye you tell me was there canonicall obedience sworne to Archbishopp Titus What els man Did they cal him my Lords grace to Do you dout of it Did his gentlman Ussher go bare-headed before him As though he could not be as popelike and pontificall as my Lorde of Canterburie But I hope a pore hedge priest might haue his letters of orders of him though he would giue no bribes vnto his Secretorie cooke butler c. Might he so goodman noddie Then how should his men I pray you be able to liue As though bishops should giue their men any wages Their blessing I trow will serue their men in steed of wages In page 66. M. doctor demaundeth a question that is whether one man might not haue diuers of these offices and gifts which were in the Apostles time In deed brother parson we read of neuer an Apostle that was a nonresident but of one Iudas one Simon Magus and one Diotrephes in all that time The reason belike was that men wrought miracles in those dayes whiche gifte the noble Lords of our cleargie haue now bestowed vpon their horses For in the Aposiles time a horse vsually caried not aboue one or two men at the most whereas you know that Master D. Humffrie and D. Mathew had two horses betweene them that neuer caried vnder 14. men whensoeuer their masters were on their backes And our bishopps are so expert in adorning horses with those miraculous giftes that they are no sooner on their horse backes then presently the horse whereon they ride is able to cary as many as either of the 2. former besides their bootes 2. or 3. paire of trulling square dice and so many paire of cards Parsou Bridges page 68. saith there are more giftes and callings then 4. pastors doctors elders and deacons remayning because sayth he page 69. the gifts of doing miracles prophesie the gifts of healing diuers among the papists haue and do enioy and especially the gift of tongs not attained vnto by studie had diuers of them as Anthonie c. Anthonie among the papistes had the gifte of tongs without studie Now what a goodyeare was that Anthonie The god of the pigs trow ye In deed master D. quoteth no author for his warraunt hee is redd you know in the Legend of lies There it is what haue the puritans to doe where he found it Let thē answere to it What if he founde it in Hodge his breechs seeking for Gammer Gurtons needle Is the reason worse then the rest of his booke because it is without authoritie As for the matter contayned in the 70.71.72 pages M. D. confirmeth it by the authoritie of a puritane writer which wrote as he sayth A fruitfull sermon vppon the 1. Cor. 12. printed by Robert Walde-graue 1584. A Sermon vpon the 1. Cor. 12. printed by Robert Walde-graue say our brethren why there was neuer any sermon vpon that tert printed by Robert Walde-graue M. D. belike meaneth the sermon vpon Rom. 12. Tush brethren what should you tell vs of M.D. meaning he meaneth the sermon vpon 1. Cor. 12. If you doe not beleeue me looke the 255. page of his booke and there you shall see the sermon vpon 1. Cor. 12. twise cited M.D. if he were more beetleheaded then he is could not possible misse so often in the naming of the sermon vpon Rom. 12. which is so commonly knowen It may be in deede you neuer saw any sermon extant vpon that text but I warraunt you Deane Iohn knoweth the way to Salisburie so doe not many thousands of you puritans Whye you neuer sawe the Syriacke Testament translated by Iunius for that which is abroade was done by Tremelius alone but M.D. hath quoted Iunius his Syriack Testament Why then may he not aswell finde a sermon vpon 1. Cor 12. printed by Robert Walde-graue as a Syriacke Testament of Iunius his trauslation Now say the puritans what a notorious blocke is this deane who inasmuch as he hath heard that M. Tremelius and M. Iunius were ioyned together in the translation of the Syble thinketh therfore that Iunius translated the Syriack Testament which was done by Tremelius onely For shame my masters deale more charitably beare with the infirmities of your brethren I grant in deede it was M.D. ouersight in naming Iunius his Syriacke Testament and the sermon vpon 1. Cor. 12. in steade of Rom. 12. But what then should you therefore take him vp for it as though he were the veriest asse in a countrie Learned men may easily commit such ouersights especially quoting authors vpon other mens reportes as M. D. hath done But it is no maruell that you deale thus with M. deane when you dare abuse Antichrist and say as the author of the Learned Discourse hath done that this gouernment of yours

assumption must haue bene eyther affirmatiue or negatiue Now if he had assumed affirmatiuely he had ouerthrowne himselfe If negatiuely then you brethren would haue denied the assumption which M. Deane woulde neuer haue bene able to prooue So a man might put himselfe to a pecke of troubles in deede And this is a point for your learning closely to passe by that wherewith a man shall haue no honestie to deale Thirdly you may grant the proposition to be verie true to what end then did Sarum bring it in because Geneva and other the Heluetian Churches haue this gouerment and you labor for it Seelie fellowes can you saye no more then vppon them againe M. deane with your second reason thus concluded page 55. with 4. good substantiall tearmes No gouerment is an vniforme prescript that cannot be altered but that which God in his worde prescribeth to be such But the Lorde hath not prescribed the Church gouernment to be such as all things appertaining thereunto is an vniforme prescript that cannot bee altered Therefore the Church gouernment is not an vniforme prescript which cannot be altered Thou knowest not how I loue thee for thy wit learning sake brother Iohn as for thy godlines I might cary it in mine eye and see neuer a whit the worse notwithstanding me thinkes your syllogisme should haue foure tearmes 1 The Church gouernement 2 All thinges belonging to Church gouernment 3 An vniforme prescript c. 4 A gouernement prescribed in the word And ten to one brother you neuer drempt to haue me● with your brother Martin when you wrot this volume Well seeing we are now c●me together let me about this point of Church gouerment father mis●erly spur a question vnto you Tell me then bethout dissimblation what the bishops and you meane when the question is concerning Church gouernment to run by and by into the controuersie of things appertaining to Church gouerment which for the most part are indifferent and not set down in the worde but left to the discretion of the Church As though there were no difference between the questions By what and how many offices and officers the Church is to be gouerned In what causes it is lawful for church gouernours to imploy themselues whether it be lawful for one of them to meddle with the office of another Or for one to do that action wherin the whol Church should be an agent Whether they may be magistrates church gouernours both at one time As though I saye there were no difference betweene these questions which are grounded vppon the certaine prescript rule of the worde that cannot be chaunged and other questions which although they belong to the seruice of God and the outward gouernment of the Church yet depend not vppon any thing prescribed and exactly set downe in the worde but vpon the grounds● of what in regard of the changeable circumstances of time and place may be most comely most decent most orderly and best belonging to edification Of this latter sort are these points whether it be most conuenient that prayer should beginne at 8. or 9. of the clock whether the sermon should continue an houre or an houre and an halfe whether the pulpit should be of woode or of stone c. Concerning which the worde hath expresly set downe nothing but commanded that al of them shoulde bee squared according vnto the rule let all things be done honestly by order and to edification Now reason with one of our corrupt bishopps or any other that defende their corruptions and saye that our Church gouernement is wicked and vnlawfull because it is not expressely set downe in the word They will by by demand whether any thing belonging to the seruice of God be lawfull but that wherof there is expresse mētion made in the worde And whether any thing belonging to Churche causes be changeable As whether it may be lawfull for the minister to preach in his gowne whereas there is no expresse mention that our Sauiour Christ and his Apostles did so Or whether it may not be lawful for the Church of Geneua to begin his sermon at 8. of the clock whereas it may be the Church of Hel●etia beginneth at 9. or at 10. So the worshipfull Deane of Lincolne sometimes vnlearned Iohn Whitgift not being able to denie but that the ministers ought to be chosen by ●ayes demandeth whether women forsooth were not to haue a voyce in their election or no And thus all the packe of them run from the matter in controuersie vnto the question of things indifferent By this means thinking they may bleare the eyes of men if they cann bring any cauill though neuer so impertinent to y e matter As who say all men were so ignorant vnlearned blinded with the worlde as nonresidentes and 〈◊〉 are Ile besire them to leaue this order or els they are like to heare of it And ile besire you pres ryter Bridges not to bring foure tearmes in your syllogisme again for an you doe it shall cost me the setting on● My brethren the puritans in this place it may be wold grant your syllogism to haue but 3. tearmes in it and so would saye that the words all things in the assumption may be 〈◊〉 ambiguous for if therby your worship mean all things appertayning to the circumstances of the outward seruice of God as the houres of prayers the nomber of communicantes in one congregation c. as you set downe your meaning to be page 56. sect 3. Then they say your assumption is nothing to the matter in question The question my masters why what a question is that Did not I warne you aforehand that M. deane had made a vow not to meddle with the question But if say they● you meane the Churche officers and their subiects concerning which the controuersie is instituted then we denie the assumption And I warrant you brethren he proueth the assumption by 2. reasons page 55. First Christ is the owner and gouernour of his house which is the Churche concerning the inward and spirituall gouernment of the heart Therefore he hath not prescribed the outwarde gouernement thereof Surely brother Iohn I marueile vpon what topike place this reason is grounded for scripture is not the foundation you know of the established gouernmēt you defend As though will M. Bridges saye you are ignorant brother Martin whence I drew this argumēt You would make the worlde beleeue that you know not that I resoned as my brother London did in his H●●●orough of faythfull subiects I tell you I drew mine argument from that place whence he drewe his which you shall finde set down page 42. of his booke for I am sure M. Marprelat your booke hath the pages set downe in it although the printed booke hath them not O I remember well in deed brother Sarum y e place you mean and I remember that Iohn Elmars reason is very like yours For sayth Elmar The

scripture medleth with no ciuill pollicie anye farther then to teach obedience therefore it teacheth not what persons should beare rule And again page 44. The ministers office is ouer the soule therfore a minister must not reprehende disorders in the ciuill state page 47. Paules commission is to teache obedience therefore hee hath nothing to doe to call for a redresse of matters in ciuil pollicie yea in this 47. page line 19. Iohn of London hath these wordes which to his commendation I will set downe as followeth And this being a great matter of pollicie sayth he as it is the greatest for it containeth the whole it cannot be within the compasse of Paules commission and so it followeth that Paul in this place ment no such matter as they gather or if hee did he did it without the compasse of his commission c. Nowe truely brother Bridges I thanke you heartily for putting me in minde of this point I hope my brother London cannot be offēded with vs for quoting him for our authoritie I see now it is no maruaile though Paul be put to silence within the diocesse of London for I perceiue there is an olde grudg betweene my Lord and him yet I commende your fatherhood better then his Lordship in this point For in the 57. page of your booke you allowe Paule a larger commission where you say that the worde of God is able to make the ciuill gouernement perfect yea and that the perfection of the ciuill gouernement must be out of the word and in the word inclusiuely But for all this you must giue me leaue to doubt how this reson of yours followeth Christ hath prescribed the inward gouernment therfore he hath not prescribed the outwarde It may be your seconde reason will make the matter more cleare vnto me which is in the same page thus framed We are his Church if we holde fast the confidence of our hope vnto the end Therefore there is no externall gouernment of the Church set downe in the word This reason to omit what ground it hath in the worde is very plausible euen in nature is it not thinke you A man is a man though he go naked Therefore by maste● deanes reason the Lorde hath ordained no couering for his nakednes Again a man is a man if he be once born though he neuer eate meate therefore it is not the ordinance of God he should eat meat Let our cauilling brethren go see nowe what may be brought to reproche the credit of such inforcible proofes M. Doc. doubtlesse will stand to his tackle whatsoeuer they bring If they should be so ignoraunt as to denie the consequent of both these reasons they must stay vntill M. Deane hath read euer his predicables predicaments with fryar Titlemanes rules De inveniendis medijs v● vntil he hath gotten a bishoppricke before he prooue eyther of them And it may be then to that he will prooue what they denie as master Canterburie hath prooued that which master Cartwright confuted In the meane time marke how stoutly M. deane goeth forward And although page 56. he meet by the way with his nowne sweet friend Bellarmines a popish writers distinction of agreeable and not contrarye to the word the papistes affirming all their m●ditions to be agreeable and none of them contrary to the word yet his answere page 57. to the place of Paule 2. Tim. 3.7 is as good and as canonicall as anye of the former reasons concluded thus The place of scripture which doth not denie but that the ciuill gouernement which must be inclusiuely according to the worde may be elsewhere prescribed then in the worde that place also doth not forbid the Church gouernment to be fetched from some other fountaine then the prescription of the worde But this place 2. Tim. 3.7 doth not denie but that ciuill gouernment being a gouernement nor prescribed in the worde may bee learned elsewhere then out of the word and yet be according to the worde Also it doeth not denie but that the church gouernment may be a church gouernment according to the word which is not therein prescribed It is a hard matter I tell you to conceiue all the wisdomnes of this syllogisme For if you marke the proposition very well you shall therein finde the errors as M. doctor accounteth them of Peter and Paule verye notablie ouerthrown The one of them calleth the ciuill gouernement an humane ordinaunce the other affirmeth our sauiour Christe to haue ordayned euery minister and Church officer that were at anye time to be in the Church and to haue tyed the ministerye vnto two ordinarie functions of pastors and doctors But his worship lighting vpon william Woodcockes diuinitie putteth in the propositions both that the Church gouernment is an ordinance of man inuented and ordayned by man and also that there may be as many sortes of ministers in the Church if the magistrate will haue it so as there be degrees of ciuill officers in a common-wealth For the Church gouernement is no more prescribed in the word sayth the deane then the ciuill gouernment is You may see then how headie and peruerse these our brethren are that had rather sticke vnto a poore fisherman and Tentmaker Peter and Paule in a matter of trueth then imbrace the manifest falsehood of so plaine an vntrueth with a fat deane and all the braue spiritual Lordes in the lande Well fare our cleargie men yet who being like the priest whereof Iohn of London maketh mention of in his foresaid booke page 32. line 3. that sware by his priesthood that if the Trinitie were not in his portesse he would not beleeue it will allow of nothing but that which is in the B. of Canterburies Articles be it neuer so often read in Paules writings And I trow M. doctors reasons following wil make the puritans stoope vnto his grace and leaue their peeuishnes and running beyonde their commission after the example of Paule in speaking against any established gouernement yea and a gouernment established by act of parliament I thinke my L. of London gaue Paule inough as we heard before for medling with state matters And his grace admonisheth the puritan preachers often inough that howsoeuer they haue trueth of their side yet they must not runne beyond a law and without law if they doe though they haue Peter and Paule to speake for them yet by your leaue hee hath in his hande that whiche will tame them and all their fa●tors If the abusing of the high commission an whole popedome be able to do it But all this while we go not on forward with you brother Sarum Therefore in the next page let vs here how you fetch your brethren ouer the coales with your next reason whereof trust me I know not almost though it were to gaine a bishoprick how I should make a good syllogisme but I will do my best after this manner It suffizeth that suche orders

page 58. sheweth very wisely that men must warily take heed how they builde for the Bb. haue these 30. yeares so builte that they are almost come to digg at the foundation of the Church le●t velike men shoulde by building after the maner of the Apostles ouerthrow the Monasterie of Sarum And that were pittie seing from thence these natural reasons following haue issued Euerie thing that is prescribed in the word contayneth in it the perfection of religion But the Church gouernement doeth not containe in it the perfection of religion Therefore the Churche gouernement is not prescribed in the word No brother Iohn nor baptim neither For baptim doth not containe the perfection of religion in it and therefore as you may wisely conclude it is not prescri●●● in the word We may alter what we will now so that the part which we alter containe not the perfection of religion in it be agreeable vnto my ● of Cant. articles For they must be altered in no rase And what reason is it that the Lord● supper should be receiued vnder both kindes if the ciuill magistrate and the Churche will otherwise ordayne For no sacrament containeth in it the perfection of religion therefore by M. deanes ●r oposition the celebration therof is not prescribed in y e 〈◊〉 A man might keep good stir in y e pulpit or in writing hauing but this ground allowed him And I thinke of such a preacher as this shoulde bee Iohn of London spa●●e in his foresaide booke page 49. line 2. where he describeth his preacher after this maner that he should be no milksop no white liuered gentleman that for the frowning cloudy countenance of euery man in authoritie will leaue his flocke crie Pecaui And againe in this page When they come to handigripes they must not onely flourishe but they must know their quarter strokes and the way howe to defende their head c● Such a pr●cher I say as this would quickly with his quarter strokes ouerturne al religion with verye good reason if deane Iohns proposition be true That euery thing whiche is prescribed in the word contayneth in it the perfection of religion Will you haue any more of these blowes brethren then touch them againe parson Iohn with the second reason in this page Euerie thing that is prescribed in the word is of the substance of the building The church gouernement is not of the substance of the buylding Therefore it is not prescribed in the worde Nothing but pa●alog●●●nes Sir Bridges do you not know before whom you speak You thinke now that you play my ● of Winchesters foole do you Or that you are in the monasterie of Sarum among your roring quiristers I would aduise you learn this of me That the Church gouernment is a substancial point of religion And therfore of the substance of the building That it is a substantiall point it appeareth because it is included within the commaundement which our Sauior Christ gaue vnto his Apostles when he sent thē to build his Church commanding them not onely to teache and baptize all nations which are the things that you thinke onely to be substantiall vnto the building Naye wicked bishops wil not acknowledge preaching to be of the substance of the building but also to teache them to obserue whatsoeuer he commanded them Now he orday as ● he commanded that the church should be gouerned by these 4. offices or els the Apostles woulde neuer haue obserued them and prescribed them vnto the Churche Was there nothing wanting vnto the building in Greek while they wanted Fiders there If there was not why should Titus stay there to ordain Fiders in euery citie If there was what a dunse art thou to denie the Church gouernment saluation such a necessitie as without which men cannot be saued The next reason is for the golden pen. Either necessarie or vnnecssarie But not necessarie to saluation Ergo vnnecessarie Thus M. Doc. carrieth away the matter very clearly Onely he strayneth a little curtesie with the Learned Discourse in putting necessarie to saluation for appertayning to saluation You know he that can with a guilty conscience haue a facultie for two liuings may as wel be dispensed with for a lye or two And I wisse these fellowes neede not to be so precise of swearing by fayth troth and strayning out a small lye for a benefit they cōmit groser sinnes many times And this M. Do. hath ouerthrowne their whole buylding in generall Nowe hee commeth to the spoyling of euery particular part therof But before I come to these pointes I care not inasmuch as there hath bene often mention made of my L. of Londons booke betweene our brother Bridges and me if I set downe some part of my iudgement concerning that booke O but M. Martin will my brother Bridges say will you meddle with that booke which M. Amar wrote in the defence of her Maiesties gouernment So you will giue me and the Bb. iust cause to say that you are a sedicious fellowe and one that disliketh of her maiesties gouernment And by this meanes you will incense many against you that otherwise could not but fauor your worthinesse and learning I would they durst say euen anye B. of them all saye that I dislike her maiesties gouernement I would make poore Bb. of thē or I had done with them if they should slander me in this sort And they dare but raise vp this slander against me I will persecute the whol generation of them and make them wearie of slandering while they liue Shall they deale with me as you do brother Bridges thinke you with Daneus in your booke whome you bring as an enemie to her maiesties gouerment whereas he by name and in manifest words commendeth and prayseth very highly her maiesties regiment aboue all others Or will they deale with me as they haue done with M. Beza M. Beza cap. 44. of his Confessions written in Latin saith that he disliketh their iudgements who thinke it vnlawful for women to beare rule This book is translated into English but it hath all this poynt left out in the Englishe copie to the end they may as it is reported bear her maiestie in hand that M. Beza is against her regiment and so that her maiestie may be brought in detestation of the Church gouerment which M. Beza fauoreth as being a Church gouerment that cannot stand with the ciuill gouernment of women What say you to this geare Bb. haue you delt well with M. Beza Deale thus with me an you dare If you will say that you had no such intent as to slaunder M. Beza in leauing out the said point Then I say that you are enemies vnto her maiesties gouernment in that you will wipe out of a printed and a translated booke that which was written in her defence especially suffering the rest of the booke to be printed To returne to Iohn of Londons foresaid booke

I say although he hath therein spoken against bishopps euen our bishops now liuing and so against himselfe as being nowe a B. yet that his booke is a carnall and vnlearned booke smelling altogether of earth without rime and without reason And that his speaking against bishops therein was but a snare to catch a bishopprick as it now appeareth The particular sentences marginall notes shalbe set downe and where I set anye note vpon your booke there shalbe an m. for difference sake added thervnto We will beginn with your owne wordes vnto the Bb. that is vnto your selfe and your brethren page 23. Oh they may thanke God say you that they haue this time to breathe them and bethinke them of their naughtie and hellishe crueltie and to call dayly and hourely for pardon and forgiuenes for let them thinke that if they be not punished in this life nor repent God accounteth their deedes so vile and their ●ults so haynous that no temporall paines be inough for such offences And therefore reserueth them to eternall damnation Oh howle and wayle you priests and prelates not for the danger you stand in of loosing your bishopricks and benefices your pride your pompe your dignities and honors your riches and welth But for that hel hath opened her mouth wide and gapeth to swalow you for the sheding of so much innocent blood for murdering so manie martyrs though this her true in our bishops yet let me in steede thereof say for imprisoning so many innocents and murthering the soules of so many in ignorance and spoiling Christs church of so manie glistering and glorious ornaments commended of all for their learning and discommended of none for their liuing Nowa lest anye man shoulde thinke that he writeth these things to popish bishops you are to know that he wrote them vnto such as were bishopps in the raigne of her maiestie vnto bishops prosessing the gospel in name but in deed deniyng the power thereof And in the next page line 10. he hath these words against those bishops and now against himselfe But Christ knowing the bounds of his office would not meddle with externe pollicies translating of realmes and depriuing of true inheritors Now whē he was desired to be arbiter betwixt two brethren he asked not how the plea stood but who made him an officer Diuines me thinkes should by this example not giue themselues too much the brydle and too large a scope to meddle with matters of pollicie as this is whervpon dependeth eyther the welfare or ilfare of the realme If these two offices I meane ecclesiasticall and ciuill be so iumbled together as it may be lawful for both parties to meddle in both functions here can be no quiet nor well ordered common wealth Thus the reader may see what a paterne of hypocrisie this wicked bishop since he wrote this book hath shewed himself to be in taking vpon hi● not onely that calling whiche in his owne iudgement is vnlawfull but also in ioyning those two offices together the coupling whereof he confesseth to bee ioyned as well with the most vile disorder as with the dangerous disquietnes of the common wealth And yet he hath not here left off speaking against bishops Therefore as before in the Epistle hath bin touched he dealeth more roundly with thē page 103 then before in these wordes Come off you bishops away with your superfluities yeeld vp your thousandes be content with your hundreths as they be in other reformed Churches where be as great learned men as you are Let your portion be pristlike not prince like Let the Queen haue the rest of your temporallities and other landes to maintaine these warres which you procured and your mistresse left her and with the rest to build and found schools throughout the realme that euery parrishe Church may haue his preacher euerie citie his superintendent to liue honestly and not pompously which will neuer bee vnlesse your lands be dispersed and bestowed vpon many whiche now feedeth and fatteth but one Remember that Abimelech when Dauid in his bannishment woulde haue diued with him kept such hospitallitie that he had no bread in his house to giue him out the shewe bread Where was all his superfluitie to keepe your pretenced hospitallitie For that is the cause you aleage why you must haue thousands as though you were commanded to keepe hospitallitie rather with a thousand then with a hundred I woulde out countriman Wicklieffes booke which he wrote De Ecclesia were in print and there should you see that your wrinches and cauillations be nothing worth Hitherto you see that this Balaam who hath I feare me receiued the wages of vnrighteousnes spoken in generall as well against the callings of bishops and their vsurping of ciuill offices as against their pride pompe superfluitie Must not he thinke you haue eyther a most scared or a most guiltie conscience that can finde of his heart to continue in that calling yea and in the abuse of that calling which his owne conscience if he woulde but awake it telleth him to be vnlawfull The Lord giue him repentance if he belongeth vnto him or speedely rid his Churche of such a scourge And may not all the former speeches be fitly applied vnto him Is without dout But the next he may be thought to haue written to himselfe which he hath set downe page 34. As if you shoulde saye my L. Lubber of London is a tyrant Ergo he is no Byshop I warraunt you though he graunted you the antecedent which he can hardly denie yet he woulde denie the consequent or els he would call for wiely Watson to helpe him Here brother London you haue crossed your selfe ouer the costard once in your dayes I thinke you would haue spent 3. of the best Elmes which you haue cut down in Fulham and 3. pence halfepenie besides that I had neuer met with your booke But vnlesse you and Iohn of Excetor with Thomas Winchester who haue beene in times past hypocrites as you haue bene leaue off to hinder the word and ver godly men I will make you to be noble and famous bishops for euer And might not a man wel iudge yon three to be the desperat Dicks which you brother London page 29. affirm to be good bishops in England For to allude vnto your owne words page 28.29 Whereas other bishops in the land for the most onely Iohn Canterburie excepted lest they should one day answere for their proceedings vnto her maiestie and gaine the euill will of the noble men and gentlemen that fauour the sinceritie of the gospell will not seeme to bee such dealers as you 3. are though they serue at an inche in their place to maintaine his graces pride and cruelty to stay the course of the gospell and to fetch in men with in the compasse of subscription yet are they those for the most part that will imprison none