Hay any work for Cooper: Or a brief Pistol directed by way of an hublication to the reverend bishops/ counseling them/ if they will needs be barreled up/ for fear of smelling in the nostrils of her Majesty & the State/ that they would use the advise of reverend Martin/ for the providing of their Cooper. Because the reverend T.C. (by which mystical letters/ is understood/ either the bouncing Parson of Eastmeane, or Tom Coakes his Chaplain) to be an unskilful and a beceytfull tubtrimmer.  
Wherein worthy Martin quits himself like a man I warrant you/ in the modest defence of his self and his learned Pistles/ and makes the Cooper's hoops to fly off/ and the Bishop's Tubs to leak out of all cry.  
Penned and compiled by Martin the Metropolitan.  
Printed in Europe/ not far from some of the Bouncing Priests.   

A man of worship/ to the men of worship/ that is/ Martin Marprelate gentleman/ Primate/ & Metropolitan of all the Martin's wheresoever. To the john of all the sir john's/ and to the rest of the terrible priests: saith have among you once again my clergy masters. For  
O Brethren/ there is such a deal of love grown of late I perceive/ between you and me/ that although I would be negligent in sending my Pistles unto you: yet I see you cannot forget me. I thought you to be very kind when you sent your Purcivaunts about the country to seek for me. But now that you yourselves have taken the pains to write/ this is out of all cry. Why it passes to think what loving & careful brethren I have/ who although I cannot be gotten/ to tell them where I am/ because I love not the air of the Clinke or Gatehouse in this cold time of Winter/ and by reason of my business in Pistlemaking/ will notwithstanding make it known unto the world/ that they have a months mind towards me. Now truly brethren/ I find you kind/ why ye do not know what a pleasure you have done me. My worship's books were unknown to many/ before you allowed T.C. to admonish the people of England to take heed/ that if they loved you/ they would make much of their prelate's/ and the chief of the clergy. Now many seek after my books/ more then ever they did. Again/ some knew not that our brother john of Fulham/ was so good unto the porter of his gate/ as to make the poor blind honest soul/ to be a dumb minister. Many did not know/ either that Amen/ is as much as by my faith/ & so that our Saviour Christ ever swore by his faith: or that bowling and eating of the Sabbath/ be of the same nature: that Bb. may as lawfully make blind guides/ as David might eat of the Show bread: or that father Thomas tubtrimmer of Winchester/ good old student/ is a master of Arts of 45. years standing. Many I say/ were ignorant of these things/ and many other pretty toys/ until you wrote this pretty book. Besides whatsoever you overpass in my writings/ and did not gainsay/ that I hope willbe judged to be true. And so john a Bridges his treason out of the 448. page of his book/ you grant to be true. Yourselves you deny not to be petty pope's. The B. of sir David's in Wales/ you deny not to have two wives/ with an hundred other things which you do not gainsay: so that the reader may judge that I am true of my word/ and use not to lie like Bb. And this hath greatly commended my whorships good dealing. But in your confutation of my book/ you have showed reverend Martin to be truepenie in deed: For you have confirmed/ rather then confuted him. So that brethren/ the pleasure which you have done unto me/ is out of all scotch and notch. And should not I again be as ready to pleasure you? Nay/ then I should be as ungrateful towards my good brethren/ as john of Cant. is to Thomas Cartwright. The which john/ although he hath been greatly favoured by the said Thomas/ in that Thomas hath now these many years let him alone and said nothing unto him/ for not answering his books/ yet is not ashamed to make a secret comparison/ between himself and Thomas Cartwright. As who say/ john of Lambehith/ were as learned as Thomas Cartwright. What say you old dean john a Bridges/ have not you showed yourself thankful unto her Majesty/ in overthrowing her supremacy in the 448. page of your book. I will lay on load on your skincoat for this gear anon.  
And I will have my penniworths of all of you brethren ere I have done with you/ for this pains which your T. C hath taken with me. This is the puritans craft/ in procuring me to be confuted I know: I'll be even with them to. A crafty whoresons brethren Bb. did you think/ because the puritans T.C. did set john of Cant, at a nonplus, and gave him the overthrow/ that therefore your T.C. alias Thomas Cooper bishop of Winchester/ or Thomas Cook his Chaplain/ could set me at a nonplus. Simple fellows/ me thinks he should not.  
I guess your T.C. to be Thomas Cooper (but I do not peremptorily affirm it) because the modest old student of 52. years standing/ setteth Winchester after Lincoln & Rochester in the contents of his book/ which blasphemy/ would not have been tolerated by them that saw and allowed the book/ unless mistress Cooper's husband had been the author of it.  
Secondly/ because this T.C. the author of this book is a bishop/ and therefore Thomas Cooper/ he is a Bishop/ because he reckoneth himself charged amongst others/ with those crimes whereof none are accused but bishops alone/ pag. 101. lin. 26. Ha old Martin yet I-see thou hast it in thee/ thou wilt enter into the bowels of the cause in hand I perceive. Nay if you will commend me/ I will give you more reasons yet. The style and the phrase is very like her husband's/ that was sometimes wont to write unto doctor Day of Welles. You see I can do it in deed. Again/ non would be so grosshead as to gather/ because my reverence telleth Deane john/ that he shall have twenty fists about his ears more than his own (whereby I meant in deed/ that many would write against him/ by reason of his abomination learning/ which otherwise never meant to take pen hand) that I threatened him with blows/ and to deal by stafford law: Whereas that was far from my meaning/ and could by no means be gathered out of my words/ but only by him that pronounced Eulojin for Enlogeni in the pulpit: and by him whom a papist made to believe/ that the greek word Enlogeni, that is to give thanks/ signifieth to make a cross in the forehead: py high high high. I cannot but laugh/ py high high high. I cannot but laugh/ to think that an old soaking student in this learned age/ is not ashamed to be so impudent as to presume to deal with a papist/ when he hath no grue in his pocked. But I promise you Sir/ it is no shame to be a L. bishop if a man could/ though he were as unlearned as john of Gloucester or William of Liechfeld. And I tell you true/ our brother Westchester/ had as live play twenty nobles in a night/ at Priemeero on the cards/ as trouble himself with any pulpit labour/ and yet he thinks himself to be a sufficient bishop. What a bishop such a cardplaier? A bishop play 20. nobles in a night? Why a round threpences serveth the turn to make good sport 3. or 4. nights amongst honest neighbours. And take heed of it brother Westchester: it is an unlawful game if you will believe me. Foe/ in winter it is no matter to take a little sport/ for an odd cast braces of 20. nobles when the wether is foul/ that men cannot go abroad to bowls/ or to shoot? What would you have men take no recreation? Ye but it is an old said saw/ enough is as good as a feast. And recreations must not be made a trade and an occupation/ ●a master Martin Marprelate. I tell you true brother mine/ though I have as good a gift in pistle making/ as you have at priemeero/ and far more delight than you can have at your cards/ for the love I bear to my brethren/ yet I dare not use this sport/ but as a recreation/ not making any trade thereof. And cards I tell you though they be without horns/ yet they are perilous beasts. Be they lawful or unlawful take heed of them for all that. For you cannot use them but you must needs say your brother T.C. his Amen/ that is/ swear by your faith/ many a time in the night/ well I will never stand argling the matter any more with you. If you will leave your card playing so it is/ if you will not/ trust to it it will be the worse for you.  
I must go simply and plainly to work with my brethren/ that have published T.C. Whosoever have published that book/ they have so hooped the bishop's tubbs/ that they have made them to smell far more odious than ever they did/ even in the nostrils of all men. The book is of 252. pages. The drift thereof is/ to confute certain printed and published libels. You bestow not full 50. pages in the answer of any thing that ever was published in print. The rest are bestowed to maintain the belly/ and to confute: what think you? Even the slanderous inventions of your own brains for the most part. As that it is not lawful for her Majesty to allot any lands unto the maintenance of the minister/ or the minister to live upon lands for this purpose allotted unto him/ but is to content himself with a small pension/ & so small/ as he have nothing to leave for his wife & children after him (for whom he is not to be careful/ but to rest on god's providence) and is to require no more but food and raiment/ that in poverty he might be answerable unto our Saviour Christ and his apostles. In the confutation of these points/ & the scriptures corruptly applied to prove them/ there is bestowed above an 100 pages of this book/ that is/ from the 149. unto the end. Well T.C. whosoever thou art/ & whosoever Martin is/ neither thou/ nor any man or woman in England shall know while you live/ suspect and trouble as many as you will/ and therefore save your money in seeking for him/ for it may be he is nearer you than you are ware of. But whosoever thou art I say/ thou showest thyself to be a most notorious wicked slanderer/ in fathering these things upon those whom they call puritans/ which never any enjoying common sense would affirm. And bring me him/ or set down his name and his reasons that holdeth any of the former points confuted in thy book/ and I will prove him to be utterly bereaved of his wits/ and his confuter to be either stark mad/ or a stark enemy to all religion/ yea to her Majesty & the state/ of this kingdom. No no/ T.C. puritans hold no such points. It were well for bishops/ that their adversaries were thus sottish. They might then justly incense her Majesty and the state against them/ if they were of this mind. These objections/ in the confutation whereof/ thou hast bestowed so much time/ are so far from having any puritan to be their author/ as whosoever readeth the book/ were he as blockheaded as Thomas of Winchester himself/ he may easily know them to be objections only invented by the author of the book himself. For although he be an impudent wretch/ yet dareth he not set them down/ as writings of any other: for than he would have described the author and the book by some adient.  
The puritans in deed/ hold it unlawful for a minister to have such temporal revenues/ as whereby ten ministers might be well maintained/ unless the said revenues come unto him by inheritance.  
They hold it also unlawful/ for any state to bestow the livings of many ministers upon one alone/ especially when there is such want of ministers livings.  
They hold it unlawful for any minister to be Lord over his brethren. And they hold it unlawful for any state to tolerate such under their government. Because it is unlawful for states/ to tolerate men in th●se places whereinto the word hath forbidden them to enter.  
They affirm that our Saviour Christ/ hath forbidden all ministers to be Lords/ Luke. 22.25. And the Apostle Peter/ showeth them to be none of God's ministers/ which are Lords over God's heritage/ as you bishops are/ and would be accounted. Those things T.C. y●● should have confuted/ and not troubles yourself/ to execute the fruits of your own brains/ as an enemy to the state. And in these points/ I do challenge you T.C. and you Deane john/ and you john Whi●gift/ and you doctor Coosins/ and you doctor Caprase (Cop●●●… 〈◊〉 your name be) and as many else/ as have or dare write in the defence of the established church government. If you cannot confute my former assertions/ you do but in vain think to maintain yourselves by slanders/ in fathering upon the puritanes/ the offsprings of your own blockheads. And assure yourselves/ I will so besoop you if you cannot defend yourselves in these points/ as all the world shall cry shame upon you/ you think protely to escape the point of your Antichristian callings/ by giving out that puritans hold it unlawful for her majesty to leave any lands for the use of the ministers maintenance, I cannot but commend you/ for I promise you/ you can shift of an heinous accusation very prettily.  
A true man bringeth unanswerable witnesses against a robber by the high way side/ & desireth the judge/ that the law may proceed against him. O no my Lord saith the thief/ in any case let not me be dealt with. For these mine accusers have given out/ that you are a drunkard or they have committed treason against the state: therefore I pray you believe my slander against them/ that they may be executed: so when I come to my trial/ I shallbe sure to have no accusers. A very pretty way to escape/ if a man could tell how to bring the matter about. Now brethren bishops/ your manner of dealing/ is even the very same. The puritans say truly/ that all Lord bishops are petty Antichristes/ and therefore that the magistrates ought to thrust you out of the common wealth. Now of all loves say the bishops/ let not our places be called in question/ but rather credit our slanders against the puritans/ whereby/ if men would believe us when we lie/ we would bear the world in hand/ that these our accusers are Malcontents and sottish men/ holding it unlawful for the maiestrat to allot any lands for the ministers portion/ and unlawful for the minister to provide for his family. And therefore you must not give ear to the accusations of any such men against us. And so we shall be sure to be acquitted. But brethren do you think to be thus cleared? why the puritans hold no such points as you lay to their charge. Though they did/ as they do not/ yet that were no sufficient reason/ why you being petty pope's/ should be maintained in a christian commonwealth. Answer the reasons that I brought against you: otherwise/ Come off you bishops/ leave your thousands/ and content yourselves with your hundreds/ saith john of London. So that you do plainly see/ that your Cooper T.C. is but a deceitful workman/ and if you commit the hooping of your bishoprics unto him/ they will so leak in a short space/ as they shallbe able to keep never a Lord bishop in them. And this may serve for an answer unto the latter part of your book/ by way of an Interim/ until more work for Cooper be published.   

Hay any work for Cooper.  
ANd now reverend T.C. I am come to your epistle to the reader/ but first you & I must go out alone into the plain fields/ and there we will try it out/ even by plain syllogisms/ and that I know bishops cannot abide to hear of.  

The reverend T.C. to the reader. page 1.  
I draw great danger upon myself/ in defending our bishops and others the chief of the clergy of the church of England. Their adversaries are very eager: the saints in heaven have felt of their tongues/ for when they speak of Paul/ Peter/ mary/ etc. whom others justly call saints: they in derision call them sir Peter/ sir Paul/ sir Marry.   

Reverend Martin.  
Alas poor reverend T.C. Be not afraid. Hear be none but friends man. I hope thou art a good fellow/ and a true subject/ ye but I defend the bishops of the church of England saith he/ then in deed I marvel not though thy conscience accuse thee/ and thou art sure to be as well favouredly/ thwacked for thy lalour/ as ever thou wast in thy life. Thy conscience I say/ must needs make thee fear in defending them. For they are petty pope's/ and petty Antichristes as I have proved/ because they are pastor of pastors/ etc. thou hast not answered my reasons/ and therefore swaddled thou shalt be for thy pains/ and yet if thou wilt yield I will spare thee. Thou canst not be a good and a sound subject and defend the hierarchy of Lord bishops to be lawful/ as I will show anon. Concerning Sir Paul/ I have him not at all in my writings. And therefore the reader must know/ that there is a canterbury trick once to patch up an acusation with a lie or two.  
Sir Peter was the oversight of the printer/ who omitted this Marginal note uz. He was not Saint Peter which had a lawful superior authority over the universal body of the church. And therefore the priest whereof Deane john speaketh was Sir Peter.  
And good reverend T.C. I pray thee tell me/ what kin was Saint Mary Oueries/ to Marry the Virgin. In my book learning/ the one was some popish Trull/ & the other the blessed virgin. But will you have all those/ who are saints in deed/ called saints? Why then why do you not call saint Abraham/ saint Sara/ saint jeremy. If john of Canterbury should marry/ tell me good T.C. dost thou not think that he would not make choice of a godly woman. I hope a would. And T.C. though you are learned/ yet you go beyond your books if you said the contrary: being a godly woman/ then she were a saint. And so by your rule/ her name being Marie/ you would have her called saint Marie Canterbury. But I promise thee/ did his grace what he could/ I would call her sir Marie Canterbury as long as he professed himself to be a priest/ and this I might do lawfully. For he being sir john/ why should not his wife be sir Marie. And why not sir Marie Oueries/ as well as sir Marie Canterbury? I hope john of Canterbury whom I know/ (though I know no great good in him) to be as honest a man as M. Oueries was/ whom I did not know. Neither is there any reason why you T.C. should hold M. Oueries and his Marie/ because they are within the diocese of Winchester/ to be more honest then M. Canterbury and his wife. Nay there is more reason/ why M. Canterbury and his wife dwelling at Lambehith/ should be thought the honester of the two/ then Oueries and his wife/ because they dwell O the banks side. But good Tom tubtrimmer/ tell me what you mean by the chief of the clergy in the Church of England? john Canterbury I am sure. Why good T.C. this speech is either blasphemous/ or traitorous/ or by your own confession an evident proof/ that john of Canterbury is Lord over his brethren. He that is chief of the clergy/ is chief of God's heritage/ and that is jesus Christ only/ & so to make the pope of Canterbury chief of God's heritage/ in this sense is blasphemous. If you mean by clergy/ as Deane john doth page 443. of his book/ both the people and ministers of the Church of England: in this sense her Majesty is chief of the clergy in the Church of England/ and so your speech is traitorous. Lastly/ if by clergy you mean the ministers of the Church of England/ none in this sense can be chief of the clergy/ but a petty pope. For our Saviour Christ flatly forbiddeth any to be chief of the clergy in this sense/ Luke 22.26. And none ever claimed this unto himself but a petty pope. Therefore T.C. you are either by your own speech/ a blasphemer or a traitor/ or else john of Cant. is a petty pope. Here is good spoonemeat for a Cooper. Take heed of writing against Martin/ if you love your ease.   

Reverend T.C. page 2. Epistle.  
But I fear them not/ while I go about to maintain the dignity of priests.   

Reverend Martin.  
Well far a good heart yet/ stand to thy tackling/ and get the high commission to send abroad the pursuivants/ and I warrant thee thou wilt do something. Alas good priests/ that their dignity is like to fall to the ground. It is pity it 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 Hawsteade in Essex/ he goes much to the pulpit. On a time/ I think it was the last May/ he went up with a full resolution/ to do his business 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 his Morris dance going by the Church/ out goes the boy. Good Gliberie/ though he were in the pulpit/ yet had a mind to his old companions abroad (a company of merry grigs you must think them to be/ as merry as a vice on a stage) seeing the boy going out/ finished his matter presently with john of London's Amen, saying/ ha/ ye faith boy/ be they there/ then ha with thee/ & so came down & among them he goes. Were it not then pity/ that the dignity of such a priest should decay. And I would gentle T.C. that you would take the pains to write a treatise against the boy with the red cap/ which put this Gliberie out of his matter at another time. For Glibery being in the pulpit/ so fastened his eyes upon a boy with a red cap/ that he was clean dashed out of countenance/ in so much 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 been better that he had never been borne/ he hath marred such a sermon this day/ as it is wonderful to think. The Queen and the Counsel might well have heard it for a good sermon/ & so came down. An admonition to the people of England/ to take heed of boi●…s with red caps/ which make them set light by the dignity of their priests/ would do good in this time/ brother T.C. you know well.   

Reverend T.C.  

You may hereby perceive that T.C. is a bishop  The cause why we are so spited/ is because we do endeavour to maintain the laws which her Majesty and the whole state of the Realm have allowed/ and do not admit a new platform of government/ devised I know not by whom.   

Reverend Martin.  
Why T.C. say Eulojin for Eulogein as often as you will/ and I will never spite you/ or the Bishop of Winchester either for the matter. But do you think our Church government/ to be good and lawful because her Majesty and the state/ who maintain the reformed religion alloweth the same? Why the Lord doth not allow it/ therefore it cannot be lawful. And it is the fault of such wretches as you bishops are/ that her Majesty and the state alloweth the same. For you should have other/ wise instructed them. They know you not yet so thoroughly as I do. So that if I can prove/ that the Lord disliketh our Church government/ your endeavours to maintain the same/ show that thereby you cannot choose/ but be traitors to God and his word/ whatsoever you are to her Majesty and the State. Now T.C. look to yourself/ for I will presently make all the hoops of your bishoprics fly asunder. Therefore  
Our Church government, is an unlawful Church government, and not allowed in the sight of God.  
Because  
That church government is an unlawful church government/ the offices and officers whereof/ the civil magistrate may lawfully abolish out of the church/ mark 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 lawful church government out of the church if they be Diotripheses/ Mar-elmes/ Whitgifts'/ Simon Maugustes/ Cooper's/ Pernes/ Kenoldes/ or any such like Judases/ (though the most of these must be packing offices and all) but their offices must stand/ that the same may be supplied 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 her Majesty and our State. And truly this were brave weather to turn them out: it is pity to keep them in any longer. And that would do me good at the heart, to see john of London/ and the rest of his brethren so discharged of his business/ as he might freely run in his cassock and hose after his bowl/ or flourish with his 2. hand sword. O 'tis a sweet trunchfiddle.  
But the offices of Archbishops and bishops/ may be lawfully abolished out of the church by her Majesty/ and the state. As I hope one day they shallbe. Therefore (mark now T.C. and carry me this conclusion to john O Lambehith for his breakfast) our church government by Arch. and bishops/ is an unlawful church government. You see brother Cooper/ that I am very courteous in my minor/ for I desire therein no more offices to be thrust out of the church at one time/ but Archb. and Bishops. As for Deans Archdeacon's and Chancellor's/ I hope they willbe so kind unto my Lords grace/ as not to stay/ if his worship and the rest of the noble clergy Lords wear turned out to grass. I will presently prove both mayor and minor of this syllogism. And hold my cloak there somebody/ that I may go roundly to work. For i se so bumfeg the Cooper/ as he had been better to have hooped half the tub in Winchester/ then write against my worship's pistles.  
No civil maiestrat may lawfully either maim or deform the body of Christ/ which is the church/ but whosoever doth abolish any lawful church officer/ out of the church government/ he doth either maim or deform the church. Therefore T.C. no civil magistrate/ no prince/ no state/ may without sin abollishe any lawful officer/ together with his office/ out of the government of the church/ and per consequence, the offices of Archbishops and Lord bishops/ which her Majesty may without sin lawfully abolish out of the church/ are no lawful church officers/ and therefore also/ the church government practised by john Whitgift/ john Mar-elme/ Richard Peterborow/ William of Lincoln/ Edmond of Worcestor/ yea and by that old stealecounter mass priest/ john O Glossester/ with the rest of his brethren/ is to be presently thrust out of the church. And me thinks this gear cottons in deed my masters. And I told you T.C. that you should be thumped for defending bishops. Take heed of me while you live. The minor of my last syllogism/ that whosoever doth abolish the office of any lawful thurch officer out of the church/ he either maimeth or deformeth the church/ I can prove with a wet finger. Because every lawful Church officer/ even by reason of his office/ is a member of the body of Christ jesus/ 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 void/ then the magistrate maimeth the body. If he put another office unto 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 he cannot tell to what use/ the members of his making may serve in the church. Do you think T.C. that the maiestrat may make an eye for the visible body of the church. (For you must understand/ that we all this while speak of the visible 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 use for members of the magistrates making & invention: if an unperfect and maimed body/ I am well assured that the magistrate is not able to perfect that which he left unfinished. But I hope T.C. that thou wilt not be so mad/ and wicked/ as to say that our Saviour Christ/ left behind him here on earth an unperfect and maimed body. If not/ then where shall these offices/ namely these members invented by the magistrate be placed therein.  
Would you have the natural eyes put out (as your brethren the bishops have done in the church of England/ ever since john of Canterbury urged his wretched subscription) and unnatural squint gogled eyes put in their steed: when the body cannot see with any eyes/ but with the natural eyes thereof/ displace them howsoever you may seem to help the matter/ by putting others in their steed/ yet the body shallbe still blind and maimed. What say you T.C. may the Magistrate cut of the true and natural legs/ and hands of the body of Christ/ under a pretence to put wooden in their steed. I hope you will not say that he may. How then cometh it to pass T.C. that you hold john of Canterbury his office/ and john Mar-elms to be true and natural members of the body/ that is true officers of the church/ and yet hold it lawful for her Majesty to displace them out of the church. Icannot tell brother what you hold in this point. Me think I have disturbed your senses. Do you think that the maiestrat may displace the true members of the body of Christ/ and place wooden in their steed. Why this is to hold it lawful for the magistrate to massacre the body. Do you think he may not? Then may not her majesty displace john of Canterbury's office out of our church: if she may not displace his office/ then either he by virtue of his office/ is a lawful Pope above all civil magistrates/ or else the Church government is so prescribed in the word/ as it is not lawful for the magistrate to alter the same. But john of Canterbury/ as the puritans their selves confess/ is no Pope. 
Puritans confess john Cant. to be no Pope.  Then either the church government is so prescribed in the word as it may not be altered/ or else the magistrate may abolish a lawful 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 Churchgoverment. If ours be the same which is mentioned in the word: Then Paul and Peter were either no true Church governors/ or else Paul and Peter/ and the rest of Church governors in their time were Lords/ for all our Church governors are Lords. But Paul and Peter/ etc. were no Lords/ and yet true church governors. Therefore our Church government is not that which is prescribed in the word: and therefore a false and unlawful church government. If you think that the magistrate may displace the lawful offices of the body/ then as I said before/ you hold it lawful for the magistrate to maim or deform the body. Because whatsoever he pulleth in the room of the true and right members/ must needs be a deformity/ and what place soever he leaveth unfurnished of a member/ must needs be a maim. And this is the only and sole office of Christ only/ to place and displace the members of his body: to wit/ the officers of his Church/ he may lawfully do it/ so cannot man. And therefore the sots (of which number you T.C. and you john Whitgift/ and you Deane john/ 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 think that the offices of pastors/ doctor's/ elders and deacons/ or the most of them/ may be aswell now wanting in the Church/ as the offices of Apostles/ prophet's and Evangelists: do notably bewray their vile ignorance/ but the cause they do not hurt. For the beasts do 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 wisdom did not see any use of such members in his body/ after the time of the first planting of the Church. 
The apostles chose none in fled of james being beheaded as they did in steed of judas Act. 1. which they would have done if the apostolical calling had been permanent.  I say they were removed by the Lord himself and not by man: because/ partly the gifts wherewith they were endued/ partly the largeness of their commission/ with certain other essential properties to them belonging/ were by him abrogated and taken away/ which no man could do. Again/ the Apostolical/ evangelical and prophetical callings/ were either lawfully or unlawfully abolished out of the Church/ if lawfully/ then they were abolished by the Lord: & therefore they are neither to be called back until he showeth 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 unlawfully/ then those callings may be lawfully called back again into the church/ & the church without them is maimed/ that is/ wanteth some members. For if their callings were injuriously abrogated/ they are as injuriously kept out of the church: & being members of the church/ the church is maimed without/ unless the Lord hath showed/ that the time of their service in the body is expired. But they are not injuriously kept out (for so her Majesty should be said to injury the church/ unless she would see Apostles/ prophet's and Evangelists/ planted therein) neither can the church be said to be maimed for want of them/ because the Lord by taking them away hath declared/ that now there can be no use of them in the body: therefore the Lord abrogated them. Therefore also they may be wanting/ & the church neither maimed nor deformed thereby. Whereas the keeping out of either of the former offices of pastors/ doctor's/ elders and deacons/ is a maiming of the church/ the placing of others in their steed/ a deforming. Now reverend T.C. I beseech you entreat mistress 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 Lincoln/ whether the now B. of Winchester be not persuaded/ that reverend Martin hath suffiently proved it to be unlawful/ for the civil magistrate/ to abolish any lawful church officer out of the church. Because it is unlawful for him to maim or deform the body of Christ/ by displacing the members thereof. But it may be/ your Cooper's noddle profane T.C. doubteth/ (for I know you to be as ignorant in these points/ as john Whitgift/ or dean john their selves.)  
Whether a lawful Church officer, in regard of his office, be a member of the body of Christ, which is the Church.  
Therefore look Rom. 12. vers. 4.5. etc. 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 Doctor: he that exhorteth/ which is the Pastor: he that ruleth/ which is the Elder: he that distributeth/ which is the Deacon (as for him that showeth mercy that is there spoken off/ he is but a church servant/ and no church officer) There I say/ you shall also see/ that these 4. offices/ of Pastor's/ Doctor's/ Eleders & 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 upon you/ & your bishoprics/ with 4. or 5. (yea half a dozen and need be) such dry soopes/ as john of London with his two hand sword never gave the like. For they answer your whole profane book. First/ that the platform of government/ by Pastor's/ Doctor's/ Elders and deacons/ which you say was devised you know not by whom/ is the invention of our Saviour Christ. For God ordained them/ saith the apostle/ 1. cor. 12.8.28. And therefore unless you will show yourself/ either to be a blasphemer/ by terming jesus Christ/ to be you cannot tell whom/ or else to be ignorant who is jesus Christ: you must needs acknowledge the platform 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/ the government by Pastors/ doctor's/ elders/ etc. aught to be in every Church/ which is neither maimed nor deformed. 
This. T. Cooper gainsaieth pag. 2. of his Epistle.  Because that Church must needs be maimed which wanteth those members/ which the Lord hath appointed to be therein: unless the Lord himself hath/ by taking those members away/ showed that now his body is to have no use of them. But as hath been said/ God hath ordained pastors/ doctor's/ 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 continual need of them. As of Pastors to feed with the word of wisdom: of the Doctors/ to feed with the word of knowledge/ and both to build up his body in the unity of faith: of Elders/ to watch and oversee men's manners: of Deacons to look unto the poor/ and church treasury. Therefore/ where these 4. officers are wanting/ there the Church is imperfect in her regiment.  

T. Cooper saith it is/ pag. second/ Epist.  Thirdly that this government cannot be inconvenient for any State or kingdom. For is it inconvenient for a State or kingdom/ to have the body of Christ perfect therein?  
Fourthly that every christian magistrate is bound to receive this government/ by Pastor's/ Doctor's/ Elders & deacons into 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 under his government/ to be maimed or deformed.  
Fiftly that the government of the church by Lord Archbishops and bishops/ is a government of deformed and unshapen members/ serving for no good use in the church of God. Because it is not the government by pastors/ doctor's elders and deacons/ which as I have showed are now the only true members/ that is the only true officers of the visible body.  
Sixtly and lastly. That they who defend this false and bastardly government of Archbishops and bishops/ and withstand this true & natural government of the church/ by Pastor's/ Doctor's/ Elders and deacons/ be likely in awhile to become/ Mar-prince/ Mar-state/ Mar-lawe/ Mar-magestrate/ Mar-common wealth. As for Mar-church/ and Mar-religion/ they have long since proved themselves to be.  
These six points do necessarily follow/ of that which before I have set down/ namely that it is not lawful for any to abolish or alter/ the true and lawful government of the church/ because it is not lawful for them to maim or deform the body of the church.  
And I challenge you T.C. and you Deane john/ and you john Whitgift/ and you D. Coosins: and you D. Copcot/ and all the rest that will or dare defend our established Church government/ to be tried with me in a judgement of life and death/ at any bar in England in this point. Namely/  
That you must needs be, not only traitors to God and his word, but also enemies unto her Majesty and the land, in defending the established Church government to be lawful.  
You see the accusation which I lay to your charge/ and here followeth the proof of it. They who defend that the prince and state/ may bid God to battle against them/ they are not only traitors against God and his word/ but also enemies to the Prince and state. I think john of Gloucester himself/ will not be so senseless as to deny this.  
But our Archbishops and bishops/ which hold it lawful for her majesty and the state/ to retain this established form of government/ and to keep out the government by pastors/ doctor's/ elders and deacons/ which was appointed by Christ/ whom you profane T.C. call you know not whom/ hold it lawful for her majesty and the state to bid God to battle against them. Because they bid the Lord to battle against them which maim and deform the body of Christ/ uz. the church. And they as ●as declared maim & deform the body of the church/ which keep out the lawful offices/ appointed by the Lord to be members thereof/ & in their steed/ place other wooden members of the inventeon of man. Therefore you T.C. and you Deane john/ and you john Whitgift/ and you the rest of the beastly defenders of the corrupt church government/ are not only traitors to God and his word/ but enemies to her majesty and the state. Like you any of these Nuts john Canterbury. I am not disposed to jest in this serious matter. I am called Martin Marprelat. There be many that greatly dislike of my doings. I may have my wants I know. For I am a man. But my course I know to be ordinary and lawful. I saw the cause of Christ's government/ and of the Bishops Antichristian dealing to be hidden. The most part of men could not be gotten to read any thing/ written in the defence of the 〈◊〉 and against the other. I bethought me therefore/ of a way whereby men might be drawn to do both/ perceiving the humours of men in these times (especially of those that are in any place) to be given to mirth. I took that course. I might lawfully do it. I/ for jesting is lawful by circumstances/ even in the greatest matters. The circumstances of time/ place and persons urged me thereunto. I never profaned the word in any jest. Other mirth I used as a covert/ wherein I would bring the truth into light. The Lord being the author both of mirth and gravity/ is it not lawful in itself/ for the truth to use either of these ways/ when the circumstances do make it lawful?  
My purpose was and is to do good. I know I have done no harm howsoever some may judge Martin to mar al. They are very weak one that so think. In that which I have written I know undoubtedly/ that I have done the Lord and the state of this kingdom great service. Because I have in some sort/ discovered the greatest enemies thereof. And by so much the most pestilent enemies/ because they wound God's religion/ and corrupt the state with Atheism and looseness/ and so call for God's vengeance upon us all/ even under the colour of religion. I affirm 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 unto God's displeasure/ as now we are by reason of them.  
Now let me deal with these that are in authority. I do make it known unto them/ that our bishops are the greatest enemies which we have. For they do not only go about/ but they have long since/ fully persuaded our state/ that they may lawfully procure the Lord/ to take the sword in hand against the state: if this be true/ have I not said truly/ that they are the greatest enemies which our state hath. The papists work no such effect/ for they are not trusted. The Atheists have not infected our whole state/ these have. The attempts of our foreign enemies may be pernicious. But they are men as we are. But that God/ which when our bishops have/ and do make our prince/ and our governors to wadge war/ who is able to stand against him?  
Well to the point/ many have put her majesty/ the parliament & counsel in mind/ that the church officers now among us/ are not such as the Lord alloweth of: because they are not of his own ordaining. They have showed that this fault is to be amended/ or the Lord's hand to be looked for. The bishops on the otherside/ have cried out upon them/ that have thus dutifully moved the state. They with a loud voice gave out/ that the maiestrat may lawfully maintain that church government/ which best fitteth our estate/ as living in the time of peace. What do they else herein/ but say that the magistrate in time of peace/ may maim and deform the body of Christ his church. That Christ hath left the government of his own house unperfect/ and left the same to the discretion of the magistrate/ whereas Moses before whom in this point of government/ the Lord Christ is justly preferred/ Heb. 3.6. made the government of the legal polity so perfcet/ as he left not any part thereof/ to the discretion of the magistrate. Can they deny church officers/ to be members of the church. They are refuted by the express text. 1. Cor. 12. will they affirm Christ to have left behind him an unperfect body of his church/ wanting members at the lest wise/ having such members as were only permanent at the magistrates pleasure. Why Moses the servant/ otherwise governed the house in his time. And the son is commended in this point for wisdom/ and faithfulness before him. Heb 3.6. Either then/ that commendation of the son before the servant/ is a false testimony/ or the son ordained a permanent government in his church. If permanent/ not to be changed. What then/ do they that hold it may be changed at the magistrates pleasure/ but advise the magistrate by his positive laws/ to proclaim that it is his will/ that if there shallbe a church within his dominions/ he will maim and deform the same. He will ordain therein/ what members he thinketh good. He will make it known/ that Christ under his government/ shallbe made less faithful than Moses was. That he hath left the placing of members in his body unto the magistrate. O cursed beasts/ that bring this guilt upon our estate. Repent Caitiffs while you have time. You shall not have it I fear when you wil And look you that are in authority unto the equity of the controversy/ between our wicked bishops/ and those who would have the disorders of our Church amended. Take heed you be not carried away with slanders. Christ's government is neither Mar-prince/ Mar-state/ Mar-law nor Mar-magistrate. The living God whose cause is pleaded for/ will be revenged of you/ if you give ear unto 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 think it lawful for you/ to maim or deform his church: he accounteth his Church maimed/ when those offices are therein placed/ which he hath not appointed to be members thereof: he also testifieth that there be no members of his appointment in the Church/ but such as he himself hath named in his word/ and those that he hath named/ man must not displace/ for so he should put the body out of joint. Now our bishops holding the contrary/ and bearing you in hand/ that you may practise the contrary/ do they not drive you to provoke the Lord to anger against your own souls? And are they not your enemies? They hold the contrary I say/ for they say that her Majesty may alter this government now established/ and thereby they show either this government to be unlawful/ or that the magistrate may presume to place those members in God's Church/ which the Lord never mentioned in his word. And I beseech you mark how the case standeth between these wretches/ & those whom they call puritans.  
1 The puritans (falsely so called) show it to be unlawful for the magistrate/ to go 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 therefore 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 & abolishing of which members/ they hold to be unlawful/ because it must needs be a maim unto the body.  
5 They hold Christ jesus to have set down as exact/ and as unchangeable a church government/ as ever Moses did. Heb. 3.6.  
These and such like are the points they hold/ let their cause be tried/ 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 practise the contrary/ be not outrageous wicked men/ and dangerous e/ nemies' of the state/ it cannot be denied but they are. Because the contrary practise of any the former points/ is a way to work the ruin of the state.  
Now our bishops hold the contrary unto them all/ save the 3. and 2. points/ whereunto it may be they will yield/ & cause our estate to practise the contrary: whence at the length/ our destruction is like to proceed. For  
1 They deny Christ jesus to have set down as exact/ and as unchangeable a form of church government as Moses did. For they say/ that the magistrate may change the church government established by Christ/ so could he not do 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 lawful for the 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 lawful. And therefore the maiming or deforming.  
Now you wretches (Archb. and L. Bishops I mean) you Mar-state/ Mar-law/ Mar-prince/ Mar-maiestrat Mar-commonwealth/ Mar-church/ and Mar-religion Are you able for your lives/ to answer any part of the former syllogism/ whereby you are concluded/ to be the greatest enemies unto her Majesty and the State? You dare not attempt it I know. For you cannot deny/ but they who hold it and defend it lawful/ (yea enforce the magistrate) to maim or deform the body of Christ/ be utter enemies unto that magistrate/ and that state/ wherein this disorder is practised. You cannot deny yourselves to do this/ unto our magistrate and State: because you bear them in hand/ that a lawful church government/ may consist of those offices/ which the magistrate may abollishe out of the church without sin: 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 overthrown/ 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 be accounted brethren) you & your hirelings are not only the wound/ but the very plague and pestilence of our church. You are those who maim/ deform/ vex/ persecute/ grieve/ & wound the church. Which keep the same in captivity & darkness/ defend the blind leaders of the blind/ slander/ revile and deform Christ's holy government/ that such broken and wooden members as you are/ may be still maintained/ to have the rooms of the true and natural members of the body. Tell me I pray/ whether the true and natural members of the body may be lawfully cut of by the magistrate. If you should say they may/ I know no man would abide the speech. What? May the maiestrat cut of the true and natural members/ of the body of Christ? O impudence/ not to be tolerated. But our magistrate/ that is her majesty/ and our state/ may lawfully by your own confession/ cut you of/ that is displace you and your offices out of our church. Deny this if you dare Then in deed it shall appear/ that john of Canturbury meaneth to be a Pope in deed/ & to have the sovereignty over the civil magistrate. Then will you show yourself in deed/ to be Mar-prince/ Mar-law & Mar-state. Now if the magistrate may displace you as he may then you are not the true members. Then you are (as in deed you ought) to be thrust out/ unless the magistrate would incur the wrath of God/ for maiming and deforming the body of the church/ by joining unnatural members thereunto.  
Answer but this reason of mine/ and than hang those that seek reformation/ if ever again they speak of it/ if you do not/ I will give you little quiet. I fear you not. If the magistrate will be so overseen as to believe/ that because you which are the maim of the church are spoken against/ therefore they/ namely our prince & state/ which are Gods lieftenaunts/ shall be in like sort/ dealt with/ this credulity will be the magistrates sin. But I know their wisdom to be such as they will not. For what reason is this/ which you profane T.C. have used. pag. 103.  
The sinful/ the unlawful/ the broken/ unnatural/ false and bastardly governors of the church/ to wit archb. and bishops/ which abuse even their false offices/ are spoken against. Therefore the true/ natural and lawful/ and just governors of the common wealth/ shallbe likewise shortly misliked. Ah senseless and undutiful beasts/ that dare compare yourselves with our true magistrates/ which are the ordinances of God/ with yourselves/ that is/ with Archbishops and bishops/ which as you yourselves confess (I will by and by prove this) are the ordinances of the Devil.  
I know I am disliked of many which are your enemies/ that is of many which you call puritans. It is their weakness/ I am threatened to be hanged by you. What though I were hanged/ do you think your cause shallbe the better. For the day that you hang Martin/ assure yourselves/ there will 20. Martin's spring in my place. I mean not now you gross beasts/ of any commotion as profane T.C. like a senseless wretch/ not able to understand an English phrase/ hath given out upon that which he calleth the threatening of fists. Assure yourselves/ I will prove Marprelat ere I have done with you. I am alone. No man under heaven is privy/ or hath been privy unto my writings against you/ I used the advise of none therein. You have and do suspect divers, as master Paggett/ master Wiggington/ master Udall/ & master Penri/ etc. to make Martin. If they cannot clear their selves their silliness is pitiful/ and they are worthy to bear Martin's punishment. Well once again answer my reasons/ both of your Antichristian places in my first epistle unto you/ and these now used against you. Otherwise the wisdom of the magistrate must needs 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 hierarchy/ and the keeping out of Christ's government/ used by this profane T.C. are already answered. They show what profane beasts you are. I will here repeat them. But here first the reader is to know what answer this T.C. maketh unto the syllogisms/ whereby I prove all L. bishops to be petty pope's/ and petty Antichristes. I assure you no other than this/ he flattly denieth the coiclusion/ whereas he might (if he had any learning in him/ or had read any thing) know/ that every dunstical logician/ giveth this for an inviolable precept/ that the conclusion is not to be denied. For that must needs be true/ if the mayor and minor be true/ he in omitting the mayor 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 Gb. were not petty pope's. Because pag. 74. Cranmer/ Ridly/ Hooper/ were not petty Popes. They were not petty pope's/ because they were not reprobates. As though you block you/ every petty pope and petty Antichrist were a reprobate. Why no man can deny Gregory the great/ to be a petty Pope/ and a petty & petty Antichrist. For he was the next immediate pope before Boniface the first/ that known Antichrist: and yet this Gregory left behind him/ undoubted testimonies of a chosen child of God: so might they/ & yet be petty Pope's/ in respect of their office. Profane T.C. his 1. and 2. reason/ for the lawfulness of our church government. And what though good men gave their consent unto our church government/ or writing unto bishops/ gave them their lordly titles? Are their offices therefore lawful/ then so is the pope's office. For Erasmus was a good man you cannot deny/ and yet he both allowed of the pope's office since his calling/ and writing unto him/ gave him his titles. So did Luther/ since his calling also/ for he dedicated his book of christian liberty unto pope Leo the tenth. The book & his Epistle unto the Pope/ are both in English. Here I would wish the magistrate/ to mark what good reasons you are able to afford for your hierarchy.  
Thirdly/ saith profane T.C. page 75. All Churches have not the government of Pastors and Doctors: but Saxoni and Denmake/ have L. bishops. You are a great State man undoubtedly T.C. that understand/ the state of other Churches so well. But herein the impudency of a proud fool appeareth egregiously. As though the testimony of a seely Schoolmaster/ being also as unlearned/ as a man of that trade and profession can be/ with any honesty/ would be believed against known experience. Yea/ but Saxony and Denmark have Superintendents/ what then? ergo L. Archb. and bishops? I deny it. Though other Churches had L. Archb. and Bb. this proveth nothing else/ but that other Churches are maimed and have their imperfections. Your reason is this/ other good Churches are deformed/ therefore ours must needs be so to. The king's son is lame/ therefore the children of no subjects must go upright. 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 kingdom/ because than Civillians shall not be able to live/ in that estimation/ and wealth/ wherein they now do. Carnal and senseless beasts/ who are not ashamed to prefer/ the outward estate of men/ before the glory of Christ's kingdom. Here again/ 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 needs be maimed and deformed in this common wealth/ because otherwise civillians should not be able to live. Why you enemies to the state/ you traitors to God and his word/ you Mar-prince/ Mar-law/ Mar-magestrate/ Mar-church/ and Mar-common wealth: do you not know that the world should rather go a begging/ then that the glory of god by maiming 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 & ungodly bishops/ though I had no fear of God before mine eyes/ and had no hope of a better life/ yet the love that I own/ as a natural man/ unto her majesty and the state would enforce me to write against you: her majesty and this kingdom/ (whom the Lord bless/ with his mighty hand/ I unfeignedly beseech) must endanger themselves under the peril of God's heavy wrath/ rather than the maim of our church government must be healed/ for we had rather it should be so/ say our bishops/ then we should be thrust out/ for if we should be thrust out/ the study of the civil law/ must needs go to wrack. Well/ if I had lived sometimes a citizen/ in that old and ancient (though heathenish) Rome/ and had heard king D●iotarus/ Cesar/ yea or Pompey himself give out this speech/ namely: that the city and empire of Rome must needs be brought subject unto some danger/ because otherwise/ Catelin/ Lentulus/ Cethegus/ with other of the nobility/ could not tell how to live/ but must needs go a begging. I would surely/ in the love I ought to the safety of that state/ have called him that had used such a speech/ in judicium capitis, whosoever he had been: and I would not have doubted to have given him the overthrow. And shall I being a christian English subject/ abide to hear a wicked crew of ungodly bishops/ with their hangones and parasites/ affirm that our Queen/ and our State/ must needs be subject unto the greatest danger that may be/ uz. the wrath of God/ for deforming his Church/ and that God's Church must needs be maimed and deformed among us/ because otherwise/ a few Civillians shall not be able to live. Shall I hear and see these things professed and published/ and in the love I own unto God's religion and her Majesty/ say nothing. I cannot/ I will not/ I may not be silent at this speech: come what will come of it. The love of a christian Church/ prince and state/ shall I trust/ work more in me/ then the love of a heathen Empire and state should do. Now judge good reader/ who is more tolerable in a commonwealth/ Martin that would have the enemies of her Majesty removed thence/ or our bishops which would have her life/ and the whole kingdoms prosperity hazarded/ rather than a few Civillians should want maintenance. But I pray thee tell me T.C. why should the government of Christ impoverish Civillians? Because saith he/ pag. 77. the Canon law by which they live/ must be altered/ if that were admitted. Yea but Civillians live by the court of Amraltie/ & other courts as well as by the Arches/ uz. also the probatts of Testaments/ the controversies of tithes/ matrimony/ and many other causes/ which you bishops Mar-state/ do usurpingly take from the civil magistrate/ would be a means of Civillians' maintenance. But are not you ashamed/ to profess your whole government/ to be a government ruled by the Pope's Canon laws/ which are banished by statute out of this kingdom? This notably showeth that you are Mar-prince and Mar-state. For how dare you retain these laws/ unless by virtue of them/ you mean either to enforce the supremacy of the prince to go again to Rome/ or to come to Lambeth. It is treason by Statute/ for any subject in this land/ to proceed doctor of the Canon law/ and dare you profess your church government to be ruled by that law. As though one statute might not refer all matters of the Canon law/ unto the temporal & common law of this Realm: and is this all you can say/ T.C.  
Yes saith he/ the government of Christ/ would bring in the judicial law of Moses. As much as is moral of that law/ or of the equity of it/ would be brought in. And do you gainsay it. But you sodden headed Ass you/ the most part of that law is abrogated. Some part thereof is in force among us/ as the punishment of a murderer by death/ and presumptuous obstinate theft by death/ etc. Her majesties prerogative in ecclesiastical causes/ should not be a whit diminished/ but rather greatly strengthened by Christ's government. And no law should be altered/ but such as were contrary to the law of God/ & against the profit of the common wealth: and therefore there can be no danger in altering these.  
The ministers maintenance by tithe/ no puritan denieth to be unlawful. For Martin (good M. Parson) you must understand/ doth account no Brownist to be a puritan/ nor yet a sottish Cooperist.  
The inconvenience which you show of the government which is that men would not be ruled by it/ is answered afore. And I pray you/ why should they not be better obedient unto God's law/ if the same also were established by the law of the land/ then to the Pope's law and his Canons. You think that all men are like yourselves: that is/ like bishop's/ such as cannot choose but break the laws and good orders of God and her Majesty.  
The laws of England have been made/ when there was never a bishop in the Parliament/ as in the first year of her Majesty. And this reason as all the rest/ may serve to maintain popery/ as well as the hierarchy of Bb.  
The government of the church of Christ/ is no popular government/ but it is Monarchical/ in regard of our head Christ/ Aristocratical in the Eldership/ and democratical in the people. Such is the civil government of our kingdom: Monarchical in her majesties person: Aristocratical in the higher house of Parliament/ or rather at the Council table: democratical 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 less intendeth the alteration of the civil state/ that is but your slander/ of which you make an occupation. And I will surely pay you for it. I must be brief now/ but more work for Cooper shall examine your slanders. They are nothing else but proofs/ that as by your own confessions you are bishops of the Devil/ so you are enemies unto the state. For by these slanders/ you go about to blind our state/ that they may never see a perfect regiment of the Church in our days. I say/ that by your own confession/ you are bishops of the Devil. I will prove it thus. You confess that your Lordly government/ were not lawful and tolerable in this commonwealth/ if her Majesty & the state of the land did disclaim the same. Tell me/ do you not confess this. Deny it if you dare. For will you say/ that you ought lawfully to be here in our commonwealth whether her Majesty and the Counsel will or no: Is this the thanks that her Majesty shall have/ for tolerating you in her kingdom all this while/ that now you will say/ that you and your places stand not in this kingdom by her courtesy/ but you have as good right unto your places/ as she hath unto her kingdom. And by this means your offices stand not by her good liking/ and the good liking of the state/ as do the offices of our L. high Chancellor/ high Treasurer/ and high Steward of England. But your offices ought to stand & to be in force/ in spite of her Majesty/ the Parliament/ Counsel/ and every man else/ unless they would do you injury. So that I know/ I/ you dare not deny but that your offices wear unlawful in our common wealth/ if her Majesty the Parliament/ and the Counsel would have them abolished. If you grant this/ then you do not hold your offices as from God/ but as from man. Her majesty she holdeth her office/ and her kingdom/ as from God/ and is beholding for the same/ unto no prince nor state under heaven. Your case is otherwise/ for you hold your offices as from her Majesty/ & not from god. For otherwise/ you needed not to be any more beholding unto her Majesty for the same in regard of right/ then she is bound to be beholding unto other states in regard of her right: and so you in regard of your Lordly superiority/ are not the bishops of god/ but as jerom saith/ the bishops of man. And this the most of you confess to be true/ and you see how dangerous it would be for you/ to affirm 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 me whether you like of Dean john his book. 
T.C. 38.  O yes saith T.C. For his grace did peruse that book/ & we know the sufficiency of it to be such/ as the Puritans are not able to answer it. Well then/ whatsoever is in this book is authentical. It is so/ saith T.C. otherwise/ his grace would not have allowed it. What say you then to the 140. page of that book/ where he saith/ (answering the treatise of the bishop of God/ the bishop of Man/ and the bishop of the Devil) that there is no bishop of man at all/ but every B. must be either the Bishop of God/ or the Bishop of the Devil. He also affirmeth/ none to be the bishop of god/ but he which hath warrant/ both inclusively and also expressly in god's word. 
Deane john, lib. 4. page 340. line 7.  Now you Bishops of the Devil/ what say you now/ are you spited of the Puritans/ because you like good subjects dofend the laws of her Majesty/ or else because like incarnate devils/ you are bishops of the devils/ as you yourselves confess.  
Here again/ let the Magistrate once more consider/ what pestilent and dangerous beasts these wretches are unto the civil state. For either by their own confession/ they are the Bishops of the Devil (and so by that means will be the undoing of the state/ if they be continued therein) or else their places ought to be in this commonwealth whether her 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 human constitution/ as my LL. Chancellor/ Treasurer/ and other honourable personages have/ but by divine ordinance. Yea/ & their callings/ they hold (as you have heard) not only to be inclusively/ but also expressly 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 Gridges'/ no saith john of Canterbury and the rest of them/ (for all of them allow this book of john Bridges) for then we are the bishops of the devil/ we cannot avoid it? Are they then the bishops of God/ that is/ have they such a calling as the Apostles/ Evangelists/ etc. had: that is/ such a calling as aught lawfully to be in a christian common wealth (unless the magistrate would injury the Church/ yea maim/ deform/ and make a monster of the Church) whether the magistrate will or no. We have say they. For our callings are not only inclusively/ but also expressly in the word. So that by Deane Bridges his confession/ and the approbation of john Canterbury/ either our bishops are bishops of the devil/ or their callings cannot be defended lawful/ without flat and plain treason/ in overthrowing her majesties supremacy. And so Deane Bridges hath written/ and john Whitgift hath approved and allowed/ flat treason to be published.  
Is Martin to be blamed for finding out and discovering traitors? Is he to be blamed for crying out against the Bb. of the Devil. If he be/ then in deed have I offended in writing against bishops? If not/ whether is the better subject Martin or our bishops: whether I be favoured or no/ I will not cease/ in the love I own to her Majesty/ to write against traitors/ to write against the devils bishops. Our bishops are such by their own confession. For they protest themselves to be bishops of the Devil. If they should hold the pre-eminence to be from man/ If they hold it otherwise then from man/ they are traitors. And until this beast Doctor Gridges wrote this book/ they never as yet durst presume to claim their Lordships any otherwise lawful then from her majesty/ yea and D. Bridges about the 60. page saith the same. But they care not what contrariety they have in their writings/ what treason they hold/ as long as they are persuaded that no man shallbe tolerated to write against them. I have once already showed treason to be in this book of the Dean of Sarum/ page. 448. I show the like now to be pag. 340. Because Deane Bridges durst not answer me. They have turned unto me in his stead/ a beast whom by the length of his cares/ I guess to be his brother/ that is/ an Ass of the same kind. But I will be answered of the Dean himself in this and the former point of treason/ or else/ his cloister shall smoke for it. And thus profane T.C. you perceive what a good subject you are/ in defending the established government. Thus also I have answered all your book in the matters of the lawfulness of the government by Pastors/ Doctor's/ Elders and Deacons/ and the unlawfulness 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 maim or deformity/ the same was governed by Pastors/ Doctor's/ elders and deacons.  
when/ when/ but where have I been all this while. Ten to one among some of these puritans. Why Martin? Why Martin I say/ hast tow forgotten thyself? Where hast ti been/ why man/ cha been a seeking for a samon's nest/ and cha vound a whole crew/ either of ecclesiastical traitors/ or of bishops of the Devil/ of broken and maimed members of the church: never wink on me good fellow/ for I will speak the truth/ let the puritans do what they can. I say then that they are broken members/ and I say john of Canterbury if he be a member of the church/ I say he is a broken member/ and that Thomas of Winchester is a Choleric member. Yea and cha vound that profane T. C. is afraid left her Majesty should give Bishops livings away from them. And therefore shutteth his book with this position/ uz. That it is not lawful to bestow such livings upon lay men/ as are appointed by God's law upon ministers. But hereof more work for Cooper shall learnedly dispute.   

Reverend. T.C. Admonition page. 1. 2. 3.  
We use the Ministers most vile now a days. God will punish us for it/ as he did those which abused his prophets.   

Reverend Martin.  
Look to it T.C. then. For out of thine own mouth shalt thou be judged/ thou unrighteous servant. Our bishops are they which abuse the ministers. Our bishops were never good ministers as yet/ and therefore they are not to be compared with the prophets.   

Reverend. T.C. Page. 4.  
Some men will say/ that I do great injury to the prophets and apostles/ in comparing our Bishops unto them. But we may be happy if we may have tolerable ministers in this perilous age.   

Reverend Martin.  
I hope T.C. that thou dost not mean to serve the church with worse than we have: what worse than john of Canterbury? worse than Tom Tubtrimmer of Winchester? worse than the vickers of Hell/ sir jefferie jones/ the parson of Micklain/ etc. I pray thee/ rather than we should have a change from evil to worse/ let us have the evil still. But I care not if I abide the venture of the change. Therefore get john with his Canterburinesse/ removed/ etc. (whom thou acknowledgest to be evil) and I do not doubt/ if worse come in their stead/ but the devil will soon fetch them away/ and so we shallbe quickly rid/ both of evil and worse. But good T.C. is it possible to find worse than we have. I do not marvel though thou callest me libeler/ when thou darest abuse the Prophets far worse/ then in calling than libeliers: 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 Libeler as often as thou wilt/ I do not greatly care: but and thou lovest me/ never liken me to our bishops of the devil. For I cannot abide to be compared unto those. For by thine own comparison/ in the 9 page/ they are just Balaams' up and down.   

Reverend T.C. page 8. 9 10.  
Though our bishops be as evil as judas/ the false Apostles/ and Balaam/ yet because they have sometimes brought unto us God's message/ we must think no otherwise of them/ then of God's messengers. For God will not suffer devilish and Antichristian persons to be the chief restorers of his gospel.   

Reverend Martin.  
First T.C. I have truly gathered thine argument/ though thou namest neither judas nor the false apostles. Prove it otherwise. Then hast thou reverend Martin/ proved thyself a liar. Now secondly then seeing it is so/ I pra●e 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 poor Paul/ & desire our good Balaams'/ not to follow the wages of unrighteousness. The counsel is good. For judas/ though one of the first publishers of the gospel (so were not our bishops in our time) yet hung himself. The false apostles had their reward/ I doubt not. And Balaam/ as soon as ever the Israelites took him/ was justly executed for his wickedness. The forced blessing wherewith he blessed than saved him not.   

Reverend T.C. page 10. 11. 12. 13.  
May conjectural speeches fly abroad of bishops/ as that they are covetous/ give not to the poor/ hinder reformation/ Simoniacs/ etc. but the chief governors ought to take heed/ that they give no credit to any such things. I trust never any of them/ committed idolatry as Aharon did.   

Reverend Martin.  
Yea/ I beseech you that are in authority in any case/ not to believe any truth against our bishops. For these puritans (although the bishops grant themselves/ to be as evil as Balaam) could never yet prove the good fathers/ to have committed idolatry as Aharon did. And as long as they be no worse than Balaam was/ there is no reason why they should be disliked. You know this is a troublesome world/ men cannot come unto any mere living without friends. 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 than nothing. To b●w●e but seven days in a week/ is a very tolerable recreation. You must know/ that john of London/ hath sometimes preached (as this profane T.C. hath given out to his no small commendations) thrice in a year at Paul's cross. A sore labour/ it is reason that he should bestow the rest of they care/ in maintaining his health by recreation/ and providing for his family: give him leave but to keep out the government of the Church/ to swear like a swag/ to persecute/ and to take some small ten in the hundred: and truly he will be loath ever to commit idolatry as Aharon did. I hope/ though judas sold his master/ yet that it cannot be proved since his calling/ that ever he committed idolatry.   

Reverend T.C. page 16. 17.  
Though bishops should offend as Noah did in drunkenness/ yet good children should cover their father's faults. For natural children/ though they suffer injuries at their father's hands/ yet they take their griefs very mildly.   

Reverend Martin.  
Bishop Westphaling. But what then? Parson Gravat parson of sir john Pulchres in London (one of dumb john's housing mates) will be drunk but once a week. But what then? good children should take links in a cold morning & light them at his nose/ to see if by that means some part of the fire that hath so flashed his sweet face/ might be taken away: this were their duty/ saith T. C & not to cry red nose/ red nose. But T.C. what if a man should find him lying in the kennel/ whether should he take him up (all to be mired like a swore) in the sight of the people and ●ary him home on his back or fling a cover 〈…〉 him/ and let him there take his rest/ until his legs would be advised by him to carry him home. But me thinks brother T.C. you defend the bishops but 〈◊〉 favouredly in these points. For you do/ as though a chief should say to a true man/ I must needs have thy purse/ thou must bear with me/ it is my nature/ I must needs play the thief. But yet thou dealest uncharitably with me/ if thou blasest it abroad: for though I make an occupation of theft/ yet charity would cover it. So say you/ though our bishops make a trade of persecuting and depriving Gods ministers/ though they make a trade of continuing in Antichristian callings/ yet charity would have their faults covered/ & have them mildly dealt with. As though T.C. there were no difference/ betwixt those that fall by infirmity into some one sin/ not making it their trade/ and not defending the same to be lawful/ and our bishops which continue in an Antichristian calling/ and occupation/ and defend they may do so. But will they leave think you/ if they be mildly & gently dealt with. Then good john of Canterbury/ I pray thee leave thy persecuting: good john of Canterbury leave thy Popedom: good father john of London/ be no more a bishop of the Devil: be no more a traitor to God and his word. And good sweet boys/ all of you/ become honest men: maim & deform 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/ maintain the dumb ministery no longer. Be the destruction of the Church no longer/ good sweet babes now: leave your nonresidency/ & your other sins/ sweet 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 fair means/ if not/ let them not say but they have been warned.   

Reverend T.C. from the 20. to the 30.  
Though the bishops be faltie/ yet they are not to be excused that find fault with them for sinister ends. And the prince and magistrates/ is to take heed that by their suggestions / they be not brought to put down L. bishop's/ to take away their livings/ and put them to their pensions. For the putting of them to their pensions/ would discourage young students from the study of divinity.   

Reverend. Martin.  
I thought you were afraid to lose your livings/ by the courtier Martin's means. But brethren fear it not. I would not have any true minister in the land/ want a sufficient living. But good souls/ I commend you yet/ that are not so bashful/ but you will show your griefs. Is it the treading under foot of the glory of God/ that you fear good men. No no say they/ we could reasonably well bear that loss. But we die if you diminish the allowance of our kitchen. Let us be assured of that/ and our Lordly callings/ and we do not greatly care/ how other matters go. I will when more work is published/ help those good young students unto a means to live/ though they have none of your Bishopdomes'/ if they will be ruled by me.   

Reverend. T.C. page. 5 36.  
There have been within these few weeks. 3. or 4. pamphlets published in print/ against bishops. The author of them calleth himself Martin/ etc.   

R. Martin.  
But good Tom Tubtrimmer/ if there have been 3. or 4 published/ why doth bishop Cooper name on only/ why doth he not confute all? why doth he invent objections of his own/ seeing he had 3. books more to confute/ or 2. at least then he hath touched/ nay/ why doth he not confute one of them thoroughly/ seeing therein his bishopdom was reasonably caperclawed I have only published a Pistol/ and a Pitomie/ wherein also I grant that I did reasonably Pistol them. Therefore T.C. you begin with a lie/ in that you say that I have published either 3. or 4. books.   

Reverend. T.C. page. 38.  
His grace never felt bl●w as yet/ etc. What is he passed seeking wilt thou tell me that T. C he sleepeth belike in the top of the roost. I would not be so well thwacked for the popedom of Canter. as he hath borne poor man. He was never able to make good syllogism since I am sure. He allowed D. Bridges his book quoth T.C. I pray thee what got he by that/ but a testimony against himself/ that either he hath allowed treason/ or confessed himself to be the bishop of the Devil.  
T.C. page. 38. He that readeth his grace his answer/ & M. Cartwrights' reply/ shall see which is the better learned of the two. So he shall in deed T.C. and he were very simple which could not discern that. And there is so much answered already as thou saist/ that his grace dare answer no more for shame. And T.C. you yourselves grant T. Cartwright to be learned/ so did I never think john Whitgift to be/ what comparison can you make between them? But Thomas Cartwright/ shall I say/ that thou madest this book against me/ because T.C. is set to it well take heed of it/ if I find it to be thy doing/ I will so besoop thee/ as thou never bangedst john Whitgift better in thy life. I see here that they have quarreled with thee Water Traverse/ john/ Penri/ Thomas Spark/ Giles Wiggington/ Master Dauison/ etc. Nay it is no matter/ you are e'en well served/ this will teach you I trow to become my chaplains. For if you were my chaplains once/ I trow john Whitgift/ nor any of his/ durst not once say black to your eyes. And if I had thy learning Thomas Cartwright/ I would make them all to smoke. But though I were as very an Asschoad as john Catercap is/ yet I could deal well enough with clergy men: yea with old Winken de word D. Prime his self. And i'll bepistle you D. Prime/ when I am at more leisure/ though in deed I tell you true/ that as yet I do disdain to deal with a contemptible trencher chaplain/ such as you/ D. Bankcroft/ and Chaplain Duport are. But i se 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 john/ your entertainment shallbe alike. But Thomas Cartwright/ thou art T.C. so is Tom Cooper too. The distinction then/ between you both/ shall be this: he shallbe profane T. C. because he calleth Christ jesus/ by whom the government by Pastors/ Doctor's/ Elders & Deacons was commanded/ to be he knows not whom: and thou shalt be simple T.C.  
Concerning Mistress Lawson/ profane T.C. is it not lawful for her to go to Lambeth by water/ to accompany a preachers wife/ going also (as commonly godly matrons in London do) with her man: 
Qui pergit quod vult dicere quae non vult audiet.  No saith T.C. I do not like this in women. Tush man/ Thomas Lawson is not Thomas Cooper/ he has no such cause to doubt of Dame Lawson's going without her husband/ as the bishop of Winchester hath had of dame Cooper's gadding But more work for Cooper/ will say more for Mistress Lawson.  
From whom soever 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 Praemunire/ let the Libeler and his/ do what he dare. 
T.C. pag. 40.  Why brethren/ what wisdom is this in you to dare your betters? do you not know that I can find you my mind by a Pistol/ and than prove you to be petty Pope's/ and enemies to the State. And how can you mend yourselves. It is certain you are in a praemunire. If her Majesty will give me leave to have the law/ I will be bound to bring 10000 pounds into her coffers upon that bargain. And therefore foolish men/ dare your betters no more. And here I pray thee mark how I have made the bishops to pull in their horns. For whereas in this place/ they had printed the word dare, they bethought themselves/ that they had to deal with my worship/ which am favoured at the Court/ and being afraid of me/ they pasted the word can upon the word dare, and so/ where before they bade me and mine do what we durst: now they bid us do what we can/ hoping thereby to have a friend in a corner/ who would not suffer us to do what we ought and durst: and so our ability should not be according unto their demerit. Mark now/ ye bishops of the Devil/ whether you be not afraid of me: I will see you iolled with the Praemunire 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 been 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 bear 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 john.  
A/ but these knave puritans are more unmannerly before his grace/ then the recusaunts are/ and therefore the recusants have more favour. I cannot blame them/ for we ought to have no pope's. The papists liketh the archiepiscopal Pall/ and therefore reverenceth a petty Pope therein. And though the recusant come not to hear the sermons/ yet he is an informer very often/ upon other men's information.  
His grace denieth that ever he hard of any such matter/ as that the jesuit should say/ he would become a brave Cardinal/ if popery should come again. I know T.C. that long since he is past shame/ and a notorious liar/ otherwise how dared he deny this/ seeing cliff an honest and a godly cobbler/ dwelling at Battle bridge/ did justify this before his grace his teeth/ yea and will justify the same again if he be called. So will Atkinson too. 
page. 41.  
page 46. page. 44.  Send for them if he dare. Ministers of the Gospel ought to be called priests/ saith his grace/ what say you by that? Then good sir john O Cant. when wilt thou say Mass at our house. His grace is also persuaded/ that there ought to be a Lordly superiority among ministers. So was judas persuaded 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 learn any honesty/ you must go to the stews/ or if you would have a good savour/ you must go to the sink for it. Why thou unsavorly snuff/ dost tow think that men know not D. Bridges and john Whitgift. Yea but his grace also firmly believeth/ that Christ in soul descended into Hell. This is the 3. point of his catholic persuasion: but tell him from me/ that he shall never be saved by this belief/ and my finger in his mouth. Let him tell what our saviour Christ should do/ if he did not harrow Hell. Where thou sayest M. Young had only the dealing with Thakwel the popish printer/ without his grace's privity/ thou liest in thy throat: M. Young himself brought him to his grace/ who ordered the matter as it is set down in my Pistol. But did not I say truly of thee/ that thou canst cog/ face & lie/ as fast as a dog can troth/ and that thou hast a right seasoned wainscoate face of ti noun/ chwarnt tee/ ti vorehead zaze hard as horn.  
Concerning Walde-graue/ its no matter how you deal with him/ heez a foolish fellow/ to suffer you to spoil his press and letters: an a had been my worship's printer/ i'd a kept him from your clutches. And yet it is pity to belie the devil: and therefore you shall not belie/ him and go scotfree. As for the press that Walde-graue sold/ he did it by order/ uz. He sold it to an allowed printer/ I.C. one of his own company/ with the knowledge of his Warden/ Henry Denham/ etc. And call you this favour/ in releasing him after long imprisonment? But I will give you a precedent of great favour in deed/ wherein you may see what an ungrateful fellow Walde-graue is to his grace/ who hath been so good unto him from time time. There being a controversy between another printer and Walde-graue (all matters of printing being committed by the LL. of the Counsel to his grace) Walde-graue made one of his company his friend (who could do much with his grace) to deal for him/ who broke the matter to his worship/ being at Croyden in his Orchard: so soon as the party named Walde-graue/ he sweetly answered him/ saying: if it had been any of the company save him/ he would have granted the suit/ but in no case to Walde-graue. Well Walde-graue/ obtained the R. H. Lord Treasurer's letter in his behalf to his grace/ who when he had read it/ said/ I will answer my L. Treasurer: with that Walde-graue entreated for his favourable letter to the Wardens of his company/ which in the end through D. Coosins he 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 pursuivant upon his grace's commandment/ Walde-graue telling them there was a letter from his grace/ which he received late the last night at Croidon: who answered/ they knew it well enough/ but this is his pleasure now: so they carried Walde-graue to prison/ and in this/ his grace was so good unto him/ as to help him with an hundred marks over the shoulders. 
A new revenge for an old grudge.  If this be your favour/ God keep me from you/ ka M. Marprelate. Bishops have justly received according to their deserts/ having found greater favour at my worship's hands than ever they deserved/ being notorious/ disobedient & godless persons/ unthrifty spenders & consumers of the fruits/ not of their own labours/ (as you say Walde-graue was) but of the possessions of the church/ persons that have violated their faith to god/ his church/ her majesty/ & this whole kingdom/ & wittingly bring us all without the great mercy of god to our undoing: so that our wives/ children & servants have cause to curse all L. Bb. Lo T.C. you see that I have a good gift in imitation/ and me thinks I have brought your words into a marvelous good sense/ where as before in the cause of Walde-graue/ they were ill-favouredly wrested: and as for his wife & children/ they have just cause to curse john of London/ and john of Canterbury/ for their tyrannising over him: by imprisoning and spoiling his goods/ and vexing his poor wife and children/ with continual rifling his house with their pursuivants: who in November last/ violently rushed into his house/ breaking through the main wall thereof after midnight/ taking away his goods/ for some of the pursuivants sold his books up and down the streets/ to watchmen and others. Ah you Antichristian prelates/ when will you make an end of defending your tyranny/ by the blood and rapine of her majesties subjects? You have been the consumers of the fruits of Walde-graves labours: for have you not sent him so often to prison/ that it seemed you made a common occupation thereof? For as soon as any book is printed in the defence of Christ's holy discipline/ or for that detecting of your Antichristian dealings/ but your ravening purcivantes fly city & country to seek for Walde-graue/ as though he were bound by statute unto you/ either to make known who printed seditious books against my L. Face/ or to go to prison himself/ and threatened with the rack. 
O the greatness of his grace's favour.  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 grace's secretary wished that his grace might never eat bit of bread after he released him. Nor at that time when you profane T.C. to●● him/ that all puritans had traitorous hearts. Nor at that time Wald-grave told his grace/ that he was worse than Boner in regard of the time. Nor that time when he was strangely released by one of the Lord of good London's 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 staciovers/ that if Walde-graue would come quietly to him/ & cease printing of seditious books/ he would pardon what was passed/ & the wardens promised his wife/ that if he were committed/ they would lie at his grace's gate till he were released/ and for all this/ yet he was committed to the white Lion/ where he lay six weeks. Nor it was not at that time/ when his grace allowed Watson the purcivant/ to take of Walde-graue/ 13. s. 4. pence/ for carrying of him to the white lion. But it was that time/ when his grace kept him 20. weeks together in the white lion/ for printing the Complaint of the commonalty/ the practise of prelates/ A learned man's judgement/ etc. Means being used for his liverty/ his freud who was bound for him told him/ his liberty was obtained in manner following. You must be bound saith he/ in a 100 pounds'/ to print no more books hereafter/ but such as shallbe 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 contain himself within the compass of that bond/ 
Whereby it may appear he swore not to his friend.  neither should his consent ever go to the same (the same will D. Coosins witness (that maidenly Doctor/ who sits cheek by jowl with you) if he will speak a truth/ which words Walde-graue uttered to him/ going in the old pallas at westminster with his keeper before he was released) yet he would gladly have his liberty if he might lawfully. For said he/ I being a poor workman to my company/ cannot possibly observe it. For many books heretofore printed/ had cum privilegio, & yet were never authorized: & again/ that it were but a folly for him to sue to her Majesty/ the office were very base and unfit for her. And he might be well assured that Caiphas of Cant. would never authorize any thing for his behoof/ and so it fell out. And thus Martin hath proved you in this/ as in all other things/ to be liars. And what is it that you Bb. & your hangones will not say by Walde-graue/ whom you would hang if you could. I will be brief in the rest/ but so/ as reader may perceive that T.C. was hired to lie by commission.  
I will stand to it/ that his grace accounteth the preaching of the word/ being the only ordinary means of salvation to be an heresy/ & doth mortally persecute the same: 
page. 46.  
page. 47.  his appellation to the obedient clergy shall stand him in no steed/ when more work for Cooper/ is published. And there I will pay thee for abusing M. Wiggington/ and Master Davison/ whose good names can take no stain/ from a bishop's chops. 
page. 47.  If his grace rejected Master Euans for want of conformity/ why is the quare impedit gotten against the bishop of Worcester/ by the noble Earl of Warwick his patron. I hope he will see both the quare impedit, and the praemunire to/ brought upon the bones of father Edmond of Worcester. 
page. 48. 49.  It is a common brag with his grace his parasites/ and with himself/ that he is the second person in the land. More work shall pay his grace for commending the apocrypha a profane and a lying story in many places/ to be unseparably joined with the holy word of God. 
2: Esdras. 14.21.37. etc.  You grant D. Spark to have set his grace and yourself T.C. at a non plus, 
page. 50,  for the septuaginta is contrary to the Hebrew/ and therefore/ you maintain contrary translations/ and require men to approve both. Martin hath marred Richard patriks market/ for otherwise he was in good hope to have a benefice at his grace his hand/ & to be made a minstrel. Shameless and impudent wretches that dare deny john of Cant. to have been at any time under D. Perne/ but as a fellow of the house/ where he was master/ whereas all the world knoweth him to have been a poor scholar in that house/ yea and his grace hath often confessed/ that he being there a poor scholar/ was so poor as he had not a napkin to wipe his mouth/ but when he had gotten some fat meat of O the fellows table/ would go to the screen/ and first wipe his mouth on the on side and then O the other/ because he wanted a napkin/ judge you whether this be not a meaner state/ then to carry a cloak-bag/ which is not spoken to upbraid any man's poverty/ but to pull the pride of God's enemy/ an ase lower. Although we cannot believe D. Perne in the pulpit/ yet in this point we will not refuse his testimony. I am glad john of London you will not deenie/ but you have the Dyer's cloth/ make restitution then: 
page. 51. 52. 53. 54.  thou madest the porter of thy gate a minister john/ and thou mightest do it lawfully. Why so I pray thee/ why man/ because he was almost blind/ and at Paddington being a small people/ he could not starve as many souls/ as his master doth/ which hath a great charge. 
page. 55. 56.  I hope M. Madox will think scorn/ to ask john of London forgiveness. The substance of the tale is true. I told you that I had it at the second hand. Are you not ashamed/ to deny the elms to be cut down at Fulham? Why her majesties taker took them from john of London. And simple fellows/ are you not able to discern between a pleasant frump given you by a counsellor/ and a speech used in good earnest. Alas poor john O London/ dost thou think/ that M. Vicechamberlain spoke as he thought. Then it is time to beg thee for aswagg. And so it is if thou thinkest we will believe the turncoat D. Perne speaking unto us in his own name/ who like an Apostatae/ hath out of the pulpit/ told so many untruths. And as it is as lawful to bowl/ O the Sabbath/ 
page. 57 58.  as it is to eat/ and for you to make dumb ministers as it was for David to eat of the show bread pag. 110. or for the Maccabees to fight on the Sabbath/ or for Moses to grant a bill of divorcement? I perceive these men will have the good divinity/ if it be to be gotten for money. 
page. 62.  Yea and our Saviour Christ/ swore by his faith very often. How so good john. I never hard that before/ why saith T.C. he said Amen Amen very often/ and Amen/ is as much as by my faith/ page. 62. horrible and blasphemous beasts/ whither will your madness grow in a while/ if you be not restrained. M. Allen the Grocer is paid all save 10. pound: 
page. 58.  for the use of that/ the executors have john O London's blessing. And I think they are reasonably well served. 
page. 59,  If the tale of Benison be not true/ why was john of London allotted by the counsel/ to pay him (I think) 40. pounds for his false imprisonment. john of London is not dumb/ because he preacheth sometimes thrice a year at Paul's cross. Then we shall never make our money of it I see. 
page. 6. 61, 62.  But I pray thee T.C. how canst thou excuse his blaspeemie/ of Eli, Eli, lammasabackthani: there have been 2. outrageous facts amongst others committed in the world/ by those that profess true religion/ the on was the betraying of our saviour by judas an apostle/ the other was the horrible mocking of his agony and bitter passion/ by john Elmar a bishop in this speech. If he had been in some reformed Churches/ the blaspheemer would have hardly escaped with his life. And is it true sweet boy in deed? Hath Leicestorshiere so embraced the Gospel without contention/ and that by Dumb john's means? Little dost thou know what thou hast done now/ how if Martin be a Leycester shire man/ hast not thou then set out the praise of thine own bane? For martin I am sure/ hath wrought your Caiphas Chair more wrack and misery/ then all the whole land beside. And therefore thou seest/ a man may be so mad sometimes/ that he may praise he cannot tell what. The bishop of Rochester in presenting himself to a parsonage/ did no more than law allowed him. 
page. 63,  And do so again good john of Rochester/ and it will be for thy credit. Foyes/ these puritans would find fault I think with john of Cant. (if he believing that Christ in soul went to Hell) should hold it unlawful for a man to pray unto Christ being in hell. And sweet john of Cant. if ever thou praiedst in thy life for any body's souls/ now pray for thy brother D. Squire and Tarlton's souls. They were honest fellows/ though I think dean john's ears be longer. For why good sweet john/ may not your worship do this/ as well as William of Lincoln might pray/ that our souls should be with the souls of professed traitorous papists. 
page. 63. 64.   
The good B. of Winchester did not protest/ that at sir M. Oueries which was laid to his charge/ but he spoke some things that way. 
page. 14. 65. 66. etc.  Well brother Winchester/ you confess the most part/ & we will believe the rest for your sake without witness. 
page. 71.  The B. of Winchester never said that it was an heresy/ to hold that the preaching of the word was the only ordinary means to salvation/ but inasmuch as Penri held that the effect of salvation could not be wrought by the word read/ he said that was not far from heresy: why brother Cooper/ what is this else but open confession. For john Penri as appeareth in his writings holdeth the word read/ to be no ordinary means of salvation at al. This I know you will accounted an heresy/ otherwise your case is damnable/ that cause the people to content themselves with reading/ & hold that they may ordinarily be saved thereby. 
page. 72. 75.  Yea but T. of Winchester disputed a M. of Art/ 45. year ago in divinity. Here is an old lad once. I hope that disputation was very cholerickly performed. And he did once as pretty a thing as that came to. For once preaching at Canter. he was disposed to note out T.C. I mean simple T.C. in his sermon/ his part he played after this sort. He noted 4. great Hidra's of the gospel in his sermon. 1. Carnal security. 2. Heathenish gentility. 3. Obstinate papistry/ 4. saith he/ when I look in his forehead/ I find T. C. written therein/ which I cannot otherwise interpret/ then thankless curiosity/ thankless for the benefits already received/ & more curious than needs in vain & needles questions. The old student did not know himself to be T.C. when he thus spoke/ & this is the thankless curiosity that hath answered Martin. Yea & he saw martin's picture drawn when he was a young man. I perceive than he was not blind/ as the old porter of Paddington/ whom john of London be deaconed & beminstrelled. Lucian of Winchester himself was Nje painter. Midas of Cant. the judge. The one of the 2. women called ignorance/ was the good wife of Bath/ D. Culpable warden of new college/ the other called jealous suspicion/ was the fox john of Exetor. Then came in Winkendeword/ alas D. Prime callumniator. This Winken & his L. of Winchester/ drew innotencie: to wit/ Martin Marprelat gentleman by the hair of the head. Then followed Dolus fraus insidiae. To wit/ D. Perne/ D. Kenold & D. Cousins. The treader was cankered malice/ his eyes were fiery/ his face thin & withered/ pined away with melancholi/ & this was D. Copcoat. Then followed doleful repentance/ that is/ dean john/ repenting that ever he had written in the Bb. behalf/ because his grace is not as good as his word. T.C. consider this picture until we meet again. Now my business calleth me away/ I am traveling towards Banbury/ for I here say that there hath been old ado. For bakers daughters would have knights whether they would or no. I will learn the truth hereof/ & and so I will post to Solihill/ & visiting some parts of Stafford/ Warwick/ & Northampton shires/ I will make a journey back again to Norfolk and suffolk: I have a register at Bury/ & by that time my visitors will be come out of Cornwall/ Devon & Hampshire. And now far thee well good profane T.C. I cannot now meddle with the long period which thou hast in the 33. 34. pag. of thy book/ it is but 38. lines: thou art longer wided than Deane john is I see/ though he hath longer periods then that which I set down. Whereas thou dost complain that the livings of our bishops are so small/ that some of their children are like to go a begging. There is a present remedy for that. For to what end else/ is john of Cant. unmarried/ but to provide for the bishop's children who shallbe poorly left. Though in deed/ I never said in my life/ that there was ever any great familiarity (though I know there was some acquaintance) between mistress toy and john Whitgift. And i'll befie 'em/ i'll befie 'em that will say so of me. And wherefore is Richard of Peterborowe unmarried/ but to provide for other men's children. O now I remember me/ he has also a charge to provide for/ his hostess and cousin of Sibson. The petticoat which he bestowed upon her/ within this six months was not the best in England/ the token was not unmeet for her state. Farewell/ farewell/ farewell old Martin/ and keep thee out of their hands for all that. For thou art a shrewd fellow/ thou wilt one day overthrow them Amen. And then thou swearest by thy faith/ quoth john of London.  
Martin the Metropolitan to john the Metropolitan saith/ Nemo confidat nimium secundis.  
Martin to his troubled sons saith/ Nemo desperet meliora lapsus.  
Anglia Martinis disce favere tuis.    

Faults escaped  
Title line ten/ read/ Chaplain hath showed himself in his late Admonition as the people of England to be/ etc. Epistle page third/ read Eulogein for Eulogeni. Bear with the rest of the faults.