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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

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

as are not prescribed in the word as things necessarie to saluation be they ciuill or ecclesiasticall bee onely foulded vp within those that are prescribed and to make them as things expedient to edification order and comelines for obedience sake although they be none of those things that appertaine to any necessity of our saluatiō or to any absolute necessity of our obedience But such is the Church gouernement as it is not prescribed in the word as necessarie to saluation or of any absolute necessity of our obedience Therfore it is sufficient that the Church gouernment be onely foulded vp within the things prescribed in the worde and be of the nature of the thinges that onely belong to edification order and comlines I was neuer so affraid in my life that I shoulde not come to an end till I had bene windlesse Do you not see how I pant Our brethren now are to come to their answere Concerning necessarie to saluation then say they we woulde knowe brother Bridges thrise learned brother Bridges we woulde know what you meane whether such a necessitie as without which men cannot bee saued I meane euen the same sayth M. deane as it appeareth page 60. line 21.22 of my booke then we replie that nothing is of this necessity but only iustifieng faith and we denie the sacraments to be of this necessitie For the theefe on the gallowes was saued without them And we thinke moreouer that your impietie and ignorance M. deane to be outragious and intollerable say they in that you go about to teach the holy Ghost what he shall prescribe in the word because by this proposition of yours nothing should be prescribed therein concerning the sacraments for they are not there prescribed as things necessarie to saluation in such sort as men cannot be saued without them But if you ment not this necessitie then wee woulde knowe if you can tell your selfe what you woulde haue forsooth brethren a bishoppricke he would haue and all such troublesome fellowes as you are bannished y e land Hoe yon meane such a necessitie as euerie Church is not bounde to obserue the same order vpon their obedience For example you meane that euery Churche or seuerall congregation in Europe professing the trueth is not bounde to haue their Churche couered with lead as the monastery of Sarum is For they may lawfully haue it couered with slade or tyle You meane that they are not bound euerye one of them to haue a sermon vppon the wednesday for they may lawfully haue it vpon any other day in the weeke That euery Church is not bounde to haue a pulpit 4. foot high for they may without sin haue one lower or higher if expediencie edification require the same That is euen my moaning in deede and so ● would page 59. saith M. dean That these things should be vrged no otherwise then Paule doth vrge them that is not placing the perfection of religion in them or making them orders necessarie for the building but rather for the ornaments of the building and so squaring them all according vnto the rule Let all be done honestly and by good order Is this your meaning M. doctor you haue spun a fayre thred Can you tell your brother Marprelat with all your learning howe to decline what is Latine for a goose Why this euery one of your brethren his selfe wil graunt to be true and they neuer denied it at any time But this is not the question For it is neither concerning Churche officer office or anye part of Church gouernement whereof the question is instituted but it is concerning matter of circumstance Yet brother Iohn what do you meane by these contrarieties in this point For you haue heard page 59 you meane by things necessary to saluation matters of indifferencie and page 60. line 21 22. you meane an absolute necessitie without which men cannot be saued Do you think that you can answer men by saying that you in deed wrote page 79. But D. Perne wrote page 60. the which you had no leysure to ouersee This is a prettie aunswere is it not think● you Let me take you againe in such a pranck and ile ●ourse you as you were better to bee seeking Gammer Gurtons needle then come within my fingers And warned M. doctor saye the puritanes we will giue you leaue to take eyther of these 2. necessities to be your meaning If you meane as page 59. be necessarie to saluation then they denie the assumption And yet they will haue one course more at the proposition before they goe because it came from home and will bring foorth a Iesuit vnlesse betimes it be had to the house of correction They say thē that you still ioyne with Bellarmine For in the state of the question concerning tradition He hath the same cauill cap. 3. lib. 2. against Caluin Luther and Kemnitius which you haue concerning comdines and order in this place against your brethren What a sawcie fellow was that Bellarmine that must needes publish his worke for the Pope one iust yeare before you published yours for the Archbishop Could he not keep it in vntill both your books might be published together For now these puritans do shake you very shrewdly for borrowing popishe stuffe from Bellarmine ouerthrowing her Maiesties supremacie whereas I am perswaded that although Bellarmin had neuer written yet the master that taught him would in time haue fully instructed you in all these points that are forged vpon his Anvil And although as I thinke he saued you a great deale of studie yet I pray you let D. Perne write vnto him that he may know his fault and you be certified when hee writeth againe that both your bookes may come forth together Nowe if in your assumption saye our brethren if you meane by necessitie to saluation that without which men cannot be saued as before it is true that the Church gouernment is not of this necessitie for in that sence as was sayd the sacraments are not necessarie to saluation or of a●y absolute necessitie vnto our obedience Nay to be no traytor no ●dolator no whoremonger is not of that absolute necessitie to saluation but y t he may be saued whiche hath beene so th●● now he be none sometimes an idolator c. If you meane that other necessitie wherby al they that will haue any gouernment in the Church are bound to haue that onely and none els which God hath prescribed in the worde or else transgresse y t inuiolable prescript ordinaunce of God concerning the gouernement of his Church Then they denie the assumption Here is a pretie matter that one poore syllogisme must be thus handled I woulde his worshipp knewe who they were that thus deale with him I hope it should not be long ere 〈…〉 the Pur●iuant as vnnaturall a sourfaced 〈◊〉 as en●● was in that office should trudge for them They shall be met with one day I doubt not M. deane

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