Pseudonymous satire ridicules and refutes all Archbishops of the Church of England, especially Archbishop of Canterbury John Whitgift.

The Epistle of Martin Marprelate, 1589

To the right puisante, and terrible Priests, my cleargie masters of the Confocation-house, whether fickers generall, worshipful Paltripolitans, or any other of the holy league of subscription & this I recommend unto them with all my heart, with a desire to see them all to provided for one day, as I would wish, which I promise them shall not be at all to their hurt.

Right poysond, persecuting and terrible priests, the theme of mine epistle, unto your venerable masterdomes is of two parts. (and the Epitome of our brother Bridges his book shall come out speedily) First, most pitifully complaining Martin Marprelate, etc. Secondly, may it please your good worships, etc.

Most pitifully complaining, therefore, you are to understand that Dr. Bridges hath written in your defense a most senseless book, and I cannot very often at one breath come to a full point when I read the same.

***

Again may it please you to give me leave to play the dunce for the nonce, as well as be otherwise dealing with Master Doctor's book. I cannot keep decorum personae. And may it please you if I be too absurd in any place (either in this epistle or that epitome) to ride to Sarum and thank his Deanship for it. Because I could not deal with his book commendably according to order unless I should be sometimes tediously dunsicall and absurd. For I have heard some clergymen say that Master Bridges was a very patch and a dunce when he was in Cambridge. And some say, faning (?) your reverence that are Bishops, that he is a very knave and enemy unto the sincerity of religion as any popish prelate in Rome. But the patch can do the cause of sincerity no hurt. Nay, he hath in this book, wonderfully graced the same by writing against it. For I have heard some say that whosoever will read his book shall as evidently see the goodness of the cause of reformation and the poor, poor, poor nakedness of your government do almost in reading all master Cartwright's works. This was a very great oversight in his grace of Canterbury to suffer such a book to come out. For besides that an Archbishop is very weakly defended by massa Dean, he hath also by this means provoked many to write against his gracious fatherhood, who perhaps never meant to take pen in hand. And, Brother Bridges, mark what Martin tells you. You will shortly, I hope, have twenty fists about your ears more than your own. Take heed of writing against Puritans while you live, yet they say that his Grace would not have the book to be published, and if you mark you shall not find seen and allowed in the title of the book. Well fare old master experience yet, the burnt child dreads the fire: his Grace will carry to his grave, I warrant you, the blows which Master Cartwright gave him in this cause: and therefore no marvel, though he was loathe to have any other so hanged as he himself was to his woe. Others say that John Canterbury oversaw every proof. If he did, then he averred many a foul solecism, many a senseless period, and far more slanders. Slanders, my friends, I think so, for what will you say if our Brother Bridges and our cousin Collins, with many others, have had their grace of the Bb. ad practicandum in Flanders? How could their government stand unless they should slander their brethren and make her Majesty believe that the Church government prescribed in the word would overthrow her regiment if it were received in our Church and that the seekers of reformation are a sort of Malcontents and enemies unto the state.

Item may it please your worthy worships, to receive this courteously to favor at my hand, without collar or laughing. For my Lord of Winchester is very choleric and peevish, so are his betters at Lambeth. Dr. Cousins has a very good grace in jesting, and I would he had a little more grace and a handful or two more of learning against he answer the Abstract next. Nay, believe me, it is enough for him to answer the Counterpoison. And I am none of the malicious sectaries whereof John of London spake the last Lent, 1588, in his letters written to the Archdeacon of Essex, to forbid public fasts. Ha ha, Dr. Copcot, are ye there, why do not you answer the confutation of your sermon at Paul's cross? It is a shame for your grace, John of Canterbury, that Cartwright's books, have been now a dozen years almost unanswered: you first provoked him to write and you first have received the foil. If you can answer those books, why do you suffer the Puritans to insult and rejoice at your silence. If you cannot, why are you an Archbishop? He hath proved the calling to be unlawful and anti-Christian. You dare not stand to the defense of it. Now, most pitifully complaineth Master Marprelate, desireth you either to answer what has been written against the gracelessness of your Archbishoprick or to give over the same and to be a means that no Bishop in the land a Lord any more. I hope one day her Majesty will either see that the Lord Bishops prove their calling unlawful by the word or as John of London prophesied saying come down you bishops from your thousands and content you with your hundreds that your diet be priestlike and not princelike, etc. quoth John Elmar in his Harborow of faithful subjects. But I pray you, Bishop John, dissolve this one question to your brother Martin: if this prophecy of yours come to pass in your days, who shall be bishop of London? And will you not swear, as commonly you do, like a lewd swag, and say, by my faith, my masters, this gear goeth hard with us. Now, may it please your grace, with the rest of your worships, to procure that the Puritans may one day have a free disputation with you about the controversies of the church, and if you be not set at a flat nonplus, and quite overthrown, I'll be a Lord Bishop myself: look to yourselves, I think you have not long to reign, Amen. And take heed, brethren, of your reverend and learned brother, Martin Marprelate. For he meaneth in these reasons following, I can tell you, to prove that you ought not to be maintained by the authority of the magistrate in any Christian commonwealth: Martin is a shrewd fellow and reasoneth thus. Those that are petty popes and petty Anti-christs ought not to be maintained in any Christian commonwealth and every lord bishop in England, as for example, John of Canterbury, John of London, John Excetor, John Rochester, Thomas of Winchester, the Bishop of Lincoln, of Worcester, of Peterboro, and to be brief, all the Bishops of England, Wales, and Ireland are petty popes and petty Anti-christs. Therefore, no lord bishop (now I pray thee, good Martin, speak out if every thou didst speak out that her Majesty and the counsel may hear thee) is to be tolerated in any Christian commonwealth. What say you now, Brother Bridges, is it good writing against Puritans. Can you deny any part of your learned brother, Martin, his syllogism. We deny your minor, Master Marprelate, say the Bishops and their associates. Yea, my learned masters, are you good at that? What good do you brethren? Say me that again? Do you deny my minor? [If] that be all you can say to deny, Lord Bishops, to be petty popes, turn me loose to the priests in this point, for I am old suersbie(?) at the proof of such matters, I'll presently mar the fashion of their worships.

They are petty popes and petty Antichrists whosoever usurp the authority of pastors over them, who by the ordinance of God, are to be under no pastors. For none but Antichristian popes & popelings ever claimed this authority unto themselves, especially when it was gainsaid and accounted Antichristian, generally by the most Churches in the world. But our Lord bishops usurp authority over those who by the ordinance of God are to be under no pastors, and that in such an age, as were in this authority is gainsaid, and accounted Antichristian, generally by all the Churches in the world for the most part. Therefore our Lord Bishops what sayest thou man, our Lord Bishops, (I say) as John of Canterbury, Thomas of Winchester (I will spare John of London for this time, for it may be he is at bowls and it is pity to trouble my good brother, lest he should swear too bad) my reverend prelate of Litchfield, with the rest of that swinish rabble, are petty Antichrists, petty popes, proud prelates, intolerable withstanders of reformation, enemies of the gospel, and most covetous wretched priests. This is a pretty matter, that standers-by must be so busy in other men's games: why sawcebores must you be prattling? You are as mannerly as bishops, in meddling with that you have nothing to do, as they do in taking upon them civil offices. I think for any manners either they or you have, that you were brought up in Bridewell. But it is well that since you last interrupted me (for now this is the second time) you seem to have learned your Cato de moribus in that you keep yourselves on the margin. Would you be answered? Then you must know that I have set down nothing but the truth in the conclusion and the syllogisms are mine own., I may do that I will with them and thus hold you content. But what say you my learned masters of the Confocation house? You deny my minor? Again I know. And thus I move it. First, That our Prelates usurp their authority.

They usurp their authority, who violently and unlawfully retain those under their government, that both would and ought (if they might) to shake off that yoke, who both would and ought to reject the same. For all the pastors in the land, that deserve the names of pastors are against their will under the bishops' jurisdictions. And they are unlawfully detained by them, because no pastor can be lawful kept under the pastoral (I mean not the civil) authority of any one man. Therefore our Bishops and proud popish, presumptuous, profane, paltry, pestilent and pernicious prelates, bishop of Hereford and all: are first usurpers to begin the matter withal.

Secondly, our Prelates claim this authority over those who by the ordinances of God, are be under no pastors.

That is they claim pastoral authority over other ministers and pastors, who by the ordinance of God, are appointed to be pastors and shepherds to feed others, and not sheep or such as are to have shepherds, by who they are to be fed and overseen: which authority the bishops claim unto themselves. For they say that they are pastors of all the pastors within their diocese. And take this of M. Marprelate's word, that there is no pastor of pastors, but he is a pope. For who but a pope will claim this authority.

Thirdly, This authority of our L.Bb. in England is accounted Antichristian of the most Churches in the world.

As of the Helvetian, the Scottish, French, Bohemian, and the Churches of the low counties, the Churches of Polonia, Denmark, within the dominions of the Count Palatine, of the Churches in Saronic, and Swevia, etc. which you shall see evidently proved in the harmony of the Confessions of all those churches, Section the eleventh. Which harmony was translated and printed by that puritan Cambridge printer, Thomas Thomas. And although the book came out by public authority, yet by your leave the Bishops have called them in, as things against their state. And trust me, his grace will owe that puritan printer as good a turn, as he paid unto Robert Walde-grave for his sauciness in printing my friend and dear brother Diotrephes his Dialogue. Well friend Thomas I warn you beforehand, look to your self.

And now brethren bishops, if you will not believe me, I will set down the very words of the French confession contained [on] page 359 of the Harmony. We believe (saith the confession, art 30.) that all true pastors, in what place soever they be placed, have the same, and equal authority among themselves, given unto them under Jesus Christ the only head, and the chief alone universal bishop: and that therefore it is not lawful for any Church to challenge unto it self, dominion or sovereignty over any other. What an horrible heresy is this, will some say why? gentle Martin, is it possible that these words of the French confession should be true? is it possible that there ought to be an equality between his Grace and the Dean of Sarum or some other hedge priest: Martin saith it ought be so why then Martin if it should be so, how will the bishops satisfy the reader in this point? Alas simple fellow whatsoever thou art, I perceive thou dost not mark the words of the confession: My good brethren have long since taken order for this gear: For the Confession doth not say that all Pastors, but that all true Pastors, and all Pastors that are under Jesus Christ, are of equal authority. So that all men see that my brethren, which are neither true Pastors, nor I fear me under Jesus Christ, are not to be of equal authority. And because this doth not touch them, I will end this whole learned discourse with the words of Pope Gregory, unto John bishop of Constantinople (for I have read something in my days) which words you shall find in our own English Confession, written by a bishop, page 361, of the Harmony. The Pope's words be these, He is also the king of pride, he is Lucifer, which preferreth himself before his brethren, he hath forsaken the faith and is the forerunner of Antichrist. And have not I acquitted myself like a man, and dealt very valiantly in proving that my learned brethren the Lord Bishops ought not to be in any Christian commonwealth, because they are petty Popes, and petty Antichrists. But what do you say, if by this lusty syllogism of mine own making, I prove the Popes once more for recreation's sake.

Whosoever therefore claim unto themselves pastoral authority over those Christians, with whom they cannot possibly at any time altogether in the same congregation sanctify the Sabbath: they are usurping prelate Popes and petty Antichrists: For did you ever hear of any but of Popes and dumb ministers that would challenge the authority of Pastors over those Christians unto whom the could not possibly on the Sabbaths discharge the duty of pastors: But our L.Bb. challenge unto themselves pastoral authority over them, unto whom they cannot possibly on the Sabbath discharge the duty of Pastors, namely, over people inhabiting divers shires distant asunder with whom gathered together on the Sabbath they cannot by order of nature perform any duty of Pastors: Therefore all the L. Bishops in England, Ireland and Wales (and for the good will I bear to the reverend brethren, I will speak as loud as ever I can) All our L.Bb. I say, are petty Popes, and petty usurping Antichrists, and I think if they will still continue to be so, that they will breed young Popes & Antichrists: per consequens, neither they nor their brood are to be tolerated in any Christian commonwealth, quoth Martin Marprelate. There is my judgment of you brethren, make the most of it, I hope it will never be worth a bishoprick unto you: reply when you dare, you shall have as good as you bring. And if you durst but dispute with my worship in these points, I doubt not but you should be sent home by weeping cross. I would with you my venerable masters for all that, to answer my reasons or out of doubt you will prove petty Antichrists, your corner taps and tippets will do nothing in this point.

Most pitifully complaineth Martin Marprelate, unto your honorable masterships, that certain thieves having stolen from dyers in Thames Street, as much cloth as came to 30. pound, did hide the said cloth in Fulham, which is a place within the territories of the Lord dumb John, who by occupation is Lord Bishop of London: the thieves were apprehended, the cloth came within your clutches Don John of London, and all is filth that comes to the net with your good honor. The thieves being taken, the friars came to challenge their cloth: John London, the bishop, said it was his own because it was taken within his own Lordship. But saith he, if the cloth be ours, let the law go upon the thieves and then I'll talk farther with you: well, one or two of the thieves were executed and at their deaths confessed that to be the cloth which the bishops had, but the friars could not get their cloth, nor cannot unto this day, no though one of their honors wrote unto him to release the cloth unto the poor men. What reason were it he should give them their own, as though he could not tell how to put it unto good uses as well as the right owners. it is very good blue and so would serve well for the liveries of his men, and it was good green fit to make cushions and covering for gables. Brother London, you were best to make restitution it is plain theft and horrible oppression: Boner would have blushed to have been taken with the like fact. The popish sort your brethren will commend this unto posterity by writing assure your self. The friars names are Baughin, Swan and Price: They dwell at the old Swan in Thames Street. I warrant you Martin will be found no liar, he bringeth in nothing without testimony. And therefore I have set down the men's names and places of their abode, then you of this conspiration house may find out this slander of truth against the B. of good London. It was not therefore for nothing (John of London I perceive) that Mistress Lawson the shrew at Paul's gate and enemy to all dumb dogs and tyrannical Prelates in the land: had you trow down our self at her majesty's feet acknowledging your self to be unsavory salt, and to crave pardon of her highness, because you had so long deceived her and her people: You might well enough crave pardon for your theft for Martin will stand to it, that the detaining of the men's cloth is plain theft. Riddle me a riddle what is that, his grace threatened to send Mistress Lawson to Bridewell because she showed the good father D. Perne a way how to get his name out of the book of Martyrs where the turncoats is canonized for burning Bucer's bones: Dame Lawson answered that she was an honest Citizen's wife, a man well known and therefore had his Grace if he would send his uncle Shorie (?) thither. Ha ha ha: Now good your grace you shall have small gains in meddling with Margaret Lawson I can tell you. For if she be cited before Tarquinius Superbus D. Stanhope, she will desire him to deal as favorably with her in that cause as he would with Mistress Blackwell, tse tse tse, will it never be better with you Mistress Lawson.

So how, brother Bridges, when will you answer the book entitled An Answer to Bridges his slanders: nay I think you had more need to gather a benevolence among the clergy to pay Charde toward the printing of your book or else labor to his grace to get him another protection for men will give no money for your book unless it be to stop mustard pots as your brother Cosins answer to the Abstract did. You have been a worthy writer as they say of a long time your first book was a proper interlude called Gammar Gurton's Needle. But I think that this trifle which shows the author to have had some wit and invention in him, was none of your doing: Because your books seem to proceed from the brains of a woodcock as having neither wit nor learning. Secondly, you have to our mediocrity written against the Papists: And since that time you have written a sheet in rime of all the names attributed unto the Word in the Bible, a worthy monument: what hath the hedge priest my brother written any more? O is, I cry him mercy, he hath written this great volume which now I have in hand against his brethren. The qualities of this book are many, M.D. shows himself to be very skillful in learning of ob(?) and Sol. If ever you read old Fa-Briccot upon Aristotle: M. Dean's manner of writing and his, are not much unlike Doctor Terence of Oxford and this Doctor may be near of kindred for their learning. There be periods in this learned book of great reason, though altogether without sense. I will give you a proof or two, page 41. And although (saith the Doctor) Paul afterward, I.Cor.i.14 mentioning this Crispus, term him not there, the arch governor or the Jews Synagogue, yet as it farther appeareth, Acts 18.17. by Sosthenes, who was long before a faithful Christian, and as some allege out of Eusebius lib. I.cap.13. he was also one of the 12 disciples chosen by Christ.

Fleering, jeering, leering: there is at all no sense in this period. For the words (yet afterward) unto the end, M.D.'s mind was so set upon a bishoprick that he brought nothing concerning Crispus to answer the word (yet). Therefore I will help my reverend brother to make the sentence in this sort. And although, etc. yet afterward my learned brother D. Young, Bishop of Rochester, having the presentation of a benefice in his hand presented himself thereunto, even of mere goodwill. I John of Rochester, present John Young quoth the bishop. Now judge you good readers whether Martin saith not true, that there is too much cosenage nowadays among the clergy men.

This sentence following of M. Dean's hath as good sense as the former, page 655. The D. citeth these words out of the learned Discourse. God grant that instead of ordinary forms of prayers, we may have preaching in all places. And instead of Amen, Good forbid say I, quoth the Doctor, with another prayer to the contrary (now mark my masters, whether you can find any sense in this contrary, for I assure you reverend Martin can find none) if it be his good will not so much (good lord) to punish us, that this our brethren's prayer should be granted. If this be a senseless kind of writing, I would there were never a Lord bishop of England.

And learned brother Bridges, a man might almost run himself out of breath before he could come to a full point in many places in your book, page 69, line 3, speaking of the extraordinary gifts in the Apostle's time, you have this seat learning. Yeah some of them have for a great part of the time, continued even till our times, & yet continue, as the operation of great works, or if they mean miracles, which were not ordinary not in that extraordinary time, and as the hypocrites had them, so might and had divers of the papists, & yet their cause never the better, & the like may we say of the gift of speaking with tongues which have not been with study before learned, as Anthony, etc. and divers also among the ancient fathers, & some among the papists, and some among us, have not been destitute of the gifts of prophesying, and much more may I say this of the gift of healing, for none of those gifts or graces given then or since, or yet to men infer the grace of Gods election to be of necessity to salvation.

Here is a good matter delivered in as good dramatical words: But what say you if M. Do[ctor] can prove that Peter was prince of the Apostles? That is popery (quoth Martin) to begin withal. Nay but what say you if he proveth that one priest among the residue may have a lawful superior authority over the universal body of the Church, is not this plain treason? Is forsooth, if a puritan had written it: But Mas Dean of Sarum that wrote these things is a man that favoreth bishops a no resident one that will not stick to play a game at Cards, and wear by his troth: and therefore he may write against the puritans what he will, his grace of Canterbury will give a very Catholic exposition thereof. This gear maintaineth the crown of Canterbury, and what matter is it though he write for the maintenance thereof, all the treason in the world. It will never come unto her Majesty's care, as my friend Tertullus in the poor Dialogue that the bishops lately burned hath set down. His grace is able to salve the matter well enough: yea my brother Bridges himself can answer this point. For he hath written otherwise, page 288, line 2. in these words: Neither is all government taken away from all, though a moderate superior government be given of all to some, & not yet of all in all the Church to one, but to one over some in several and particular Churches. The Dean will say, that concerning the superiority of bishops this is the meaning. Is concerning the treason written page 448, it may be the fox D. Perne, who helped him as they say, to make this worthy volume, was the author of it.

Now brethren, if any of you that are of the Confocation house, would know how I can prove M. Dean to have written flat treason, page 448. as I have before set down: draw near, and with your patience I will prove it so that M. Dean will stand to his own words, which I care not if they be set down: page 448, line 3. Thus you shall read, Doth S. Peter then forbid that any one Elder should have and exercise any superior government over the clergy, understanding the clergy in this sense, if he doth not but alloweth it, and his self practiced it: the howsoever both the name, both of government and clergy may be abused, the matter is clear, that one priest or elder among the residue, may have a superior authority over the clergy, that is, over all the universal body of the church, in every particular or several congregation, & so not only over the people, but also over the whole order of ministers.

Would your worships know how I can show & convince my brother Bridges to have set down flat treason in the former words, Then have at you Dean. 1. It is treason to affirm her Majesty to be an infidel or not to be contained in the body of the Church. 2. It is treason to say that one priest or elder may have a lawful superior authority over her Majesty. Take your spectacles then, and spell your own words, and you shall find that you have affirmed either of these 2 points. For you affirm that a priest may have a lawful superior authority over the universal body of the Church. And you dare not deny her Majesty to be contained within the universal body of the Church. Therefore to help you to spell your conclusion, you have written treason if you will be as good as your writing: your learned friend Martin (for no brother M. Deane if you be a traitor) would not mistake you, and therefore say what you can for your self: you mean not that this priest shall be over all the church: do you? but how shall we know that? Forsooth because you say that this superiority must be in every particular or several congregation. Is this your answer brother John? why what sense is there is these words? One priest may have a superior authority over the universal body of the Church, in every particular or several congregation? The universal body of the Church is now become a particular or several congregation with you? And in good earnest Dean John, tell me how many orders of ministers be there is a particular congregation? For there must be orders of ministers in the congregation, where you mean this bouncing (?) priest would have his superiority, & because this cannot be in several and particular congregations: therefore you cannot mean by these words, over the universal body of the Church, and other thing, than the whole Church militant: But you would mend your answer? And say that this superior priest must be an English priest and no foreigner: As for example, his grace of Canterbury is an English priest. Do you mean then, that his grace should be this superior priest who by Sir Peters allowance may have a lawful superior authority over the universal body of the Church? Truly I do not mean so. And good now, do not abuse his graces worship in this sort, by making him a Pope. Be it you mean this high priest should be no stranger, yet your treason is as great or greater. For you will have her Majesty to be subject unto her own subject and servant. And if it be treason to say that the Pope, who hat princes & Cardinals for his servants, being far better then were John with his Canterburiness, may have lawful superior authority over her Majesty, as one being contained within the universal body of the Church: is it not much more traitorous to say that an English vassal may have this authority over his Sovereign. And brother John, did Sir Peter himself indeed practice this authority? why what a priest was he? Did he allow others to have this authority. Truly this is more than ever I knew til now. Yet not withstanding, I think he never wore corner cap and tippet in all his life, nor yet ever subscribed to my Lord of Canterbury his articles: Now the question is whom Sir Peter his self now alloweth to be this bouncing priest? the Pope of Rome yea or no? No in no case, for that is against the statute. For will my brother Bridges say that the Pope may have a lawful superior authority over his Grace of Canterbury? We never believe him though he say so. Neither will I say that his Grace is an Infidel, (nor yet swear that he is much better) and therefore M. Dean meant not that the Pope should be this high Priest. No brother Martin (quota M. Dean) you say true, I mean not that the Pope is this priest of Sir Peter. And I have many reasons why I should deny him this authority. First he is a mass monger, that is, a professed idolater. 2. He wealth a triple crown, so doth not my Lord of Canterbury. 3. He hath his seat in Romish Babylon in Rome within Italy: you know the number 666 in the Revelation signifieth Latenios, that is the man of Rome, or Ecclesia Italie, the Italian church. Lastly, he must have men to kiss his toes, and must be carried upon men's shoulders and must have princes and kings to attend upon him, which showeth his horrible pride. Sir Peters universal priest and mine, shall be no such priest I trow, ha Mas Doctor. No shall not Doctor John, I can thee thank. Then thy universal priest, 1. must be no idolater, 2. must be no proud priest, and have never a triple crown (and yet I hope he may wear as brave a satin gown as my Lord of Winchester weareth, and be as choleric as he) 3. he must have his seat out of Italy, as for fashion sake at Lambehith Hippo, etc. but at Rome in no case. If should examine these properties, I think some of them, if not all, have been accidents unto English priests. For how many Bb. are there in England, which have not either said mass, or helped the priest to say mass or been present at it? As for the triple crown, Pope Joan the English harlot hath worn it: So did Urban the 5, an English man. And concerning pride, I hope that our Bb. now living, have to their mediocrity taken order, that some Popes may be inferior unto them, as for example, his Canterburiness, etc. And I cannot see how the planting of the chair in Rome any more than Canterbury, can bake a Pope. Seeing that Clement the 5, John 22, Benedict 12, and all other Popes from the year 1306 unto 1375 sat not in Rome, but for the most part at Avignon in France. But not withstanding all this, out of your meaning mass D. Such a simple ingram man as I am, in these points of universal superior priests, I find three differences between my L. of Peterborough, or any other our high priests in England, and the Popes holiness: and 3. impediments to hinder the Pope from being Sir Peter's high priest and yours, namely his idolatry, 2. his triple crown, 3. his seat at Rome. But if Hildebrande Pope of Rome had been a professor of the truth (as his grace Doctor turncoats (Perne I should say) scholar is) had worn no triple crown, had been Archbishop of Canterbury (and I think we have had Hildebrand's there ere now) then he might by the judgment of the learned Bridges, and the allowance of that Peter, which his self practised that authority, have lawful superior authority over the universal body of the Church. and what a worthy Canterbury Pope had this been to be called my Lord's grease? Thus you see Brother Bridges, M. Marprelate an please him, is able to make a younger brother of you: he that before proved, that if ever you be Archbishop of Canterbury (for you wrote this foul heap against the holy Discipline of Christ (as Whitgift did the like) in hope to be the next Pope of Lambeth) that then you shall be a petty Pope and a petty Antichrist: Nay he hath proved you to have deserved a cawdell (?) of hemp seed, and a plaster of neckweed, as well as some of your brethren the papists. And now brother Bridges once again is it god writing against the Puritans. Take me at my word, unless you answer the former point of Antichristianism and this of treason, I will never write again to my brother Bb. but as to usurpers and Antichrists and I shall take you for no better than an enemy to her Majesty's Supremacy. And because you have taken upon you to defend L.Bb. though you be as very a sot as ever lived (except dumb John of London again) yet you shall answer my reasons, or else I will so course you, as you were never coursed since you were a Symonical Dean you shall not deal with my worship, as John with his Canterburiness did with Thomas Cartwright, which John left the cause you defend in the plain field and for shame threw down his weapons with a desperate purpose to run away, and leave the cause, as he like a coward hath done: For this dozen years we never saw any thing of his in print for the defence of his cause, and poor M. Cartwright doth content himself with the victory, which the other will not (though in deed he hath by his silence) seem to grant. But I will not be this used at your hands, for unless you answer me or confess (& that in print) that all L.Bb. in England, Wales, Ireland, yea, and Scotland, too, are petty popes, and plain usurpers, and petty Antichrists: I'll kindle such a fire in the holes of these foxes, as shall never be quenched as long as there is a L.B. in England. And who but the worthy Martin can do so valiantly. Page 560, master Dean bringeth in Aretius prove that kneeling at the communion is not offensive. And how is the argument concluded think you? Forsooth even thus? Aretius faith that in Perne they receive the communion sitting or standing: therefore faith my brother Bridges, kneeling at the communion is not unlawful. I marvel whether he was not hatched in a goose nest that would thus conclude.

In another place, page 226 or thereabouts, he proveth that one man may have two spiritual livings because the puritans themselves say that one charge may have two ministers to wit, a Pastor and a Doctor. And these be some of the good proofs whereby our established government is upheld.

It would make a man laugh to see how many tricks the Doctor hath to coosen the sielie(?) puritans in his book, he can now and then without any noise allege an author clean against himself and I warrant you wipe his mouth cleanly and look another way, as though it had not been he. I have laughed as though I had been tickled to see with what sleight he can throw in a popish reason and who saw him? And with what art, he can convey himself from the question, and go to another matter? it is wonderful to think. But what would not a Dean do to get a bishopricke? In this one point, for sparing labor he is to be admired, that he hath set down under his own name, those things which (to speak as I think) he never wrote himself. So let the puritans answer when they will, he hath so much of other men's helps & such contrarieties in this book, that when they bring one thing against him out of his own writings he will bring another place out of the said book flat contrary to that, and say that the latter is his, and not the former. For the former it may be was some other friends not so fully seen in the cause as presbyter John Bridges was. The reason of these contrarieties was very expedient: because many had a hand in the work every man wrote his own mind and mass doctor joined the whole together.

Now forasmuch as he hath played the worthy workman, I will bestow an Epitaph upon his grave when he dieth which is thus:

Here lies John Bridges, a worthy Presbyter he was.

But what if he be a B. before he die? What brethren? Do you not think that I have two strings to my bow, is us(?) have I, and thus I sing, if he chance to be a bishop.

Here lies John Bridges late Bishop, friend to the Papa.

I care not an I now leave masse Dean's worship, and be eloquent once in my days: yet brother Bridges, a word or two more with you ere we depart, I pray you here may a man buy such another gelding & borrow such another hundred pounds as you bestowed upon your good patron Sir Edward Horsey, for his good word in helping you to your Deanery: go to, go to, I perceive you will prove a goose. Deal closeliar(?) for shame the next time: must I needs come to the knowledge of these things? What if I should report abroad that clergy men come unto their promotions by Simony? have not you given me just cause? I think Simony be the bishops' lackey. Tarleton took him not long since in Don John of London's cellar.

Well now to mine eloquence for I can do it I tell you. Who made the porter of his gate a dumb minister? Dumb John of London. Who abuseth her Majesty's subjects in urging them to subscribe contrary to law John of London. Who abuseth the high commission as much as any? John London (and D. Stanhope to) Who bound and Essex minister in 200. pounds. to wear the surplice on Easter day last? John London. Who forbiddeth men to humble themselves in fasting & prayer before the Lord, and then can say unto the preachers, now you were best to tell the people that we forbid fasts? John London. Who goeth to bowls upon the Sabbath? Dumb dunsical John of good London, hath done all this. I will for this time leave this figure, and tell your venerable masterdomes a tale worth the hearing: I had it at the second hand: if he that told me added anything, I do not commend him, but I forgive him: The matter is this: A man dying in Fulham made one of the bishop of London's men his executor. The man had bequeathed certain legacies unto a poor shepherd in the town. The shepherd could get nothing of the bishop's man & therefore made his money unto a gentleman of Fulham that belongeth to the court of requests. The gentleman's name is M. Mador. The poor man's case name to be tried in the court of Requests. The B[ishop]'s man desired his masters help: Dumb John wrote to the Masters of requests to this effect, and I think these were his words:

My masters of the requests, the bearer hereof being my man, hath a cause before you: inasmuch as I understand how the matter standeth, I pray you let my man be discharged the court, and I will see an agreement made. Fare you well. the letter came to M.D. Dale, he answered in this sort.

My Lord of London, this man delivered your letter, I pray you give him his dinner on Christmas day for his labor, and fare you well.

Dumb John not speeding this way, sent for the said M. Mador: he came, some rough words passed on both sides, Presbyter John said, master Mador was very ... saucy, especially seeing he knew before whom he spake: namely the Lord of Fulham. Whereunto the gentleman answered that he had been a poor freeholder in Fulham, before Don John came to be Lord there, hoping also to be so when he and all his brood (my Lady his daughter & all) should be gone. At the hearing of this speech, the wasp got my brother by the nose, which made him in his rage to affirm that he would be Lord of Fulham as long as he lived in despite of all England. Nay soft there, quoth M. Mador, except her Majesty I pray you, that is my meaning, ha dumb John and I tell thee Mador, that thou art but a Jack to use me so: master Mador replying said that indeed his name was John and if every John were a Jack he was content to be a Jack (there he hit my L. over the thumbs) The B. growing in choler said that master Mador his name did show what he was for said he, thy name is mad Ore, which declareth thee to be an unruly and mad beast. M. Mador answered again that the B. name, if it were descanted did most significantly show his qualities. For said he, you are called Elmar, but you may be better called mar-elm for you have marred all the Elms in Fulham: having cut them all down. This far is my worthy story, as worthy to be printed, as any part of Dean John's book, I am sure.

Item, may it please you that are L.Bb. to show your brother Martin, how you can escape the danger of a premunire, seeing you urge her Majesty's subjects to subscribe, clean contrary to the Statute 13. Elizabeth. What have you to show for your selves, for I tell you, I heard some say, that for urging subscription, you were all within the premunire, insomuch that you have been driving closely to buy your pardons, you have forfeited all that you have unto her Majesty, and your persons are void of her Majesty's protection: you know the danger of a premunire I trust? Well but tell me what you have to show for your selves? her Majesty's prerogative? have you? Then I hope you have it under seal. No, I warrant you, her Majesty is too wise for that. For it shall never be said that she ever authorized such ungodly proceedings to the dishonor of God & the wounding of the consciences of her best subjects. Seeing you have nothing to show that is her Majesty's will, why should any man subscribe contrary to statute? Forsooth men must believe such honest creatures as you are on your words? must they? As though you would not lie: yes, yes, bishops will lie like dogs. They were never yet well beaten for their lying.

May it please your honorable worships to let worthy Martin understand, why your Canterburiness and the rest of the L.Bb. favor papists and recusants rather than puritans. For if a puritan preacher having a recusant in his parish and shall go about to deal with the recusant for not coming to Church. Sir will the recusant say, you and I will answer the matter before his grace, (or other the high commissioners, as L.Bb. Seevillaines(?) (I mean) popish doctors of the bawdy courts.) And as soon as the matter is made known unto my Lord, the preacher is sure to go by the worst and the recusant to carry all the honesty: Yea the preacher shall be a busy envious fellow, one that doth not observe the book, and conform himself according unto order, and perhaps go home by beggars bush, for any benefice he hath to live upon. For it may be the Bb. will be so good unto him, as to deprive him for not subscribing. As for the recusant, he is known to be a man that must have the liberty of his conscience. Is this good dealing brethren. And is it good dealing that poor men should be so troubled to the chancellors court that they are even weary of their lives, for such horrible oppression as there reigns. I tell you. D. Stanhope (for all you are so proud) a premunire will take you by the back one day, for oppressing and tyrannizing over her Majesty's subjects as you do.

Doth your grace remember what the Jesuit at Newgate said of you, namely, that my Lord of Canterbury should surely be a Cardinal, if ever popery did come again into England: (yea and that a brave Cardinal too) what a knave was this Jesuit? Believe me I would not say thus much of my Lord of Canterbury for a thousand pound left a Scandalum magnatum should be had against me? But well fare him that said thought is free.

Pitifully complaining, is there any reason (my Lords grace) why knave Thackwell the printer which printed popish and traitorous Welsh books in Wales should have more favor at your graceless hands then poor Walde-grave who never printed book against you that containeth either treason or impiety. Thackwell is at liberty to walk where he will and permitted to make the most he could of his press and letters: whereas Robert Walde-grave dares not show his face for the bloodthirsty desire you have for his life only for printing of books which toucheth the bishops Miters. You know that Walde-grave's printing press and Letters were taken away: his press being timber was sawed and hewed in pieces, the iron work battered and made unserviceable, his letters melted with cases and other tools defaced (by John Woolfe, alias Machivill, Beadle of the Stationers and most tormenting executioner of Walde-grave's goods) and he himself utterly deprived for ever printing again having a wife and six small children. Will this monstrous cruelty never be revenged think you? When Walde-grave's good was to be spoiled and defaced there were some printers that rather then all the goods should be spoiled offered money for it towards the relief of the man's wife and children but this could not be obtained and yet popish Thackwell though he printed popish and traitorous books may have the favor to make money of his press and letters. And reason. to. For Walde-grave's profession overthroweth the popedom of Lambehith but Thackwell's popery maintaineth the same. And now that Waldegrave hath neither press nor letters his grace may dine and sup the quieter. But look to it brother Canterbury, certainly without your repentance, I fear me, you shall be * Hildebrand indeed. Walde-grave hath left house and home by reason of your unnatural tyranny: having left behind him a poor wife and five Orphans without any thing to relieve them. (For the husband you have bereaved both of his trade and goods) Be you assured that the cry of these will one day prevail against you unless you desist from persecuting. And good your grace I do now remember my self of another printer that had press and letter in a place called Charterhouse in London (in Anno 1587. near about the time of the Scottish Queen's death) intelligence was given unto your good grace of the same by some of the Stationers of London it was made known unto you what work was in hand what letter the book was on, what volume namely in 80 in half sheets, what workmen wrought on the same: namely, J.C. the Earl of Arundel's man and three of his servants with their several names, what liberality was bestowed on those workmen and by whom, etc. Your grace gave the Stationers the hearing of his matter, but to this day the parties were never called in Coram(?) for it: but yet by your leave my Lord upon this information unto your honorable worships the Stationers had news that it was made known unto the printers what has done unto your good grace and presently instead of the work which was in hand there was other appointed, as they say, authorized by your Lordship. I will not say it was your own doing, but by your leave, thought is free. And my good L. (nay you shall be none of my L. but M. Whitgift & you will) are you partial or no in all your actions tell me? Yes you are? I will stand to it? Did you get a decree in the high (24) court of Star Chamber only for Walde-grave? If it be the general (& you not partial) why set you not that printing press and letters out of Charterhouse, and destroy them as you did Walde-graves? Why did you not apprehend the parties, why? Because it was popery at the least that was printed in Charterhouse: and that maintaineth the crown of Canterbury? And what is more tolerable than popery? Did not your grace of late erect a new printer contrary to the foresaid decree? One Thomas Orwine (who sometimes wrought popish books in corners: namely Jesus Psalter, our Ladies Psalter, etc.) with condition he should print no such seditious books as Walde-grave hath done? Why my Lord? Waldegrave never printed any thing against the state, but only against the usurped state of your Paultripolitanship and your pope holy brethren, the Lord B. and your Antichristian swinish rabble, being intolerable withstanders of reformation, enemies of the Gospel, and most covetous wretched and popish priests.

Now most pitifully complaining Martin Marprelate: That the papists will needs make us believe that our good John of Canterbury and they are at no jar in religion. For Reynolds the papist at Rheims, in his book against M. Whitakers commendeth the works written by his grace for the defense of the corruption in our Church against T. Cartwright. And sayeth that the said John Cant. hat many things in him which evidently show a catholic persuasion. Alas my masters shall we lose our metropolitan in this sort. Yet the note is a good note, that we may take heed the Spaniards steal him not away, it were not amiss if her Majesty know of it. We need not fear (if we can keep him) the Spaniards & our other popish enemies because or metropolitans religion and theirs differ not much. In the article of Christ's descending into hell they jump in one right pat: and in the maintenance of the hierarchy of Bb. and ascribing the name of priest unto them that are ministers of the gospel. I know not whether my next tale will acceptable unto his grace or not. But have among you my masters: M. Wiggington the pastor of Sidborough is a man not altogether unknown to you. And I think his worshipful grace got little or nothing by meddling with him although he hath deprived him. My tale is of his deprivation which was after this sort. The good quiet people of Sidborough being troubled for certain years with the said Wiggington, and many of them being infected by him with the true knowledge of the gospel, by the word preached (which is an heresy that his grace doth mortally abhor and persecute) at length grew in disliking with their pastor, because the severe man did urge nothing but obedience unto the gospel. Well, they came to his grace to find a remedy hereof: desiring him that Wiggington might be deprived. His grace could find no law to deprive him, no although the pastor defied the Archbishop to his face, and would give him no better title than John Whitgift, such buggs(?) words being in these days accounted no less than high treason against a Paltripolitan: Though since that time, I think his grace hath been well enured [inured?] to bear the name of Pope of Lambeth, John Cant. the prelate of Lambeth, with divers other titles agreeable to his function. Well Sidborough men proceeded against their pastor, his grace would not deprive him, because he could find no law to warrant him therein, and he will do little contrary to law, for fear of a premunire, unless it be at a dead lift, to deprive a puritan preacher. Then indeed he will do against law, against God, and against his own conscience rather than that heresy of preaching should prevail. One man of Sidborough, whose name is Atkinson, was very eager among the rest to have his pastor deprived: and because his grace would not hear them but departed away, this Atkinson desired his grace to resolve him and his neighbors of one point which something troubled them: and that was whether his grace or Wiggington were of the devil. For quoth he, you are so contrary the one from the other that both of you cannot possibly be of God. If he be of God, it is certain you are of the devil, and so cannot long stand: for his will be your overthrow. Amen. If you are of God, then he is of the devil as we think him to be & so he being of the devil, will not you deprive him? Why should you suffer such a one to trouble the Church. Now if he be of God, why is your course so contrary to his? and rather, why do not you follow him, that we may do so to? Truly, if you do not deprive him, we will think him to be of God, and go home with him, with gentler good will towards him, then we came hither with hatred, and look you for a fall. His grace hearing this northern logic, was moved on the sudden you must think, promised to deprive Wiggington, and so he did. This Atkinson this winter 1587 came up to London being as it seemed afflicted in conscience for this fact desired Wiggington to pardon him and offered to kneel before her Majesty that Wiggington might be restored again to his place, and to stand to the truth hereof, to his grace's teeth. The man is yet alive, he may be sent for, if you think that M. Martin hath reported an untruth. No, I warrant you, you shall not take me to have fraught my book with lies and slanders, as John Whitgift, and the Dean of Sarum did theirs. I speak not of things by hearsay, as of reports, but I bring my witness to prove my matters.

May it please you to yield unto a suit that I have to your worships. I pray you send Wiggington home unto his charge again, I can tell you it was a saule (small? Saul? sore?) oversight in his grace to send for him out of the North to London, that he might outface him at his own door. He would do his Canterburiness less hurt if he were at his charge, then now he doth. Let the Templars have M. Travers their preacher restored again unto them, he is now at leisure to work your priesthood a woe I hope. If such another book as the Ecclesiast. Discipline was, drop out of his budget, it were as good for the Bb. to lie a day & a night in little ease in the Counter. He is an odd fellow in following an argument, and you know he hath a smooth tongue, either in Latin or English. And if my L. of Winchester understood either Greek or Hebrew, as they say he hath no great skill in neither: I would pray your priestdomes to tell me which is the better scholar, Walter Travers, or Thomas Cooper. Will you not send M. Wyborne to Northampton, that he may see some fruits of the seed he sowed there 16 or 18 years ago. That old man Wyborne hath more good learning in him, & more fit gifts for the ministry in his little toe, than many braces of our Lord Bb. Restore him to preaching again for shame. M. Paget shall be welcome to Devonshire, he is more fit to teach men than boys. I marvel with what face a man that had done so much good in the Church as he did among a rude people could be deprived.

Briefly, may it please you to let the Gospel have a free course, and restore unto their former liberty in preaching all my preachers that you have put to silence: and this far is my first suit.

My [second] suit is a most earnest request unto you that are the hinderers of the publishing of the confutation of the Rhemish Testament by M. Cartwright, may be published. A reasonable request, the granting whereof I dare assure you would be most acceptable unto all that fear God, and news of woeful sequel unto to papists. For shall I tell you what I heard once from the mouth of a man of great learning and deep judgment, who saw some part of Master Cartwright's answer to the said Rhemish and traitorous Raffodi(e) (c)(?)? His judgment was this. That M. Cartwright had dealt so soundly against the papists, that for the answering and confuting of the adversary, that one work would be sufficient alone. He farther added that the adversary was confuted by strange and unknown reasons that would set them at their wits end when they see themselves assailed with such weapons whereof they never once dreamt that they should be stricken at. And will your grace or any else that are the hinderers of the publishing of this work still bereave the Church of so worthy a Jewel: nay so strong an armour against the enemy. If you deny me this request I will not threaten you, but my brother Bridges & John Whitgift's books shall smoke for his gear, I'll have my penny's worth of them for it.

Now may it please you examine my worthiness your brother Martin and see whether I said not true in the story of Giles Wigginton, where I have set down that the preaching of the word is an heresy which his grace doth mentally abhor & persecute, I can prove it without doubt. And first that he persecuteth the preaching of the word (whether it be an heresy or not) both in the preacher and the hearer: the articles of subscription, the silencing of so many learned and worthy preaches do evidently show, and it you doubt hereof, let my worship understand thereof, and in my next treatise, I shall prove the matter to be clear with a witness & I hope to your final commendations that will deny such a clear point. On the other side that he accounteth preaching to be an heresy, I am now to insist on the proof of that point. But first you must know that he did not account simple preaching to be an heresy, but to hold that preaching is the only ordinary means to salvation, this he accounteth as an heresy, this he mortally condemned. The case thus stood, John Penry the Welshman (I think his grace and my brother London would be better acquainted with him and they could tell how) about the beginning of Lent, 1587, offered a Supplication and a book to the Parliament entreating that some order might be taken for calling his country unto the knowledge of God. For his bold attempt he was called before his grace with others of the high commission as Thomas of Winchester, John London, etc. After that his grace had cased his stomach in calling him boy, knave, varlet, slanderer, libeler, lewd boy, lewd slanderer, etc. (this is true for I have seen the notes of their conference) at the length a point of his book began to be examined where nonresidents are thought intolerable. Here the Lord of good London asked M. Penry what he could say against that kind of cattell(?). Answer was made that they were odious in the sight of God and man, because as much as in them lie, they bereave the people over whom they thrust themselves of the ordinary means of salvation, which was the word preached. John London demanded whether preaching was the only means to salvation? Penry answered that it was the only ordinary means although the Lord was not so tied unto it, but that he could extraordinarily use other means, he confirmed it by those places of scripture, Rom 10.14.1, Cor. 1.21, Ephes. 1.13. This point being a long time canvassed, at the length his worship of Winchester rose up and mildly after his manner brast (?) forth these words. I assure you my Lords, it is an execrable heresy: An heresy (quoth John Penry) I thank God that ever I knew that heresy: It is such an heresy, that I will by the grace of God, sooner leave my life then I will leave it. What sir, (quoth the Archbishop) I tell thee it is an heresy and thou shalt recant it as an heresy? nay (quoth Penry) never so long as I live, God willing. I will leave this story for shame, I am weary to hear your grace so absurd. What say you to this gear my masters of the confocation house? we shall have shortly a good religion in England among the bishops? If Paul be said of them to write an heresy. I have heard some say that his grace will speak against his own conscience? It is true. The proof whereof shall be his dealing with another Welshman, one M. Evans. An honorable personage, Ambrose Dudley, now Earl of Warwick (and long may he be so to the glory of God, the good of his Church, and the comfort of all his) in the singular love he bore to the town of Warwick, would have placed M. Evans there. To the end that master Evans might be received with a favorable subscription etc. he offered the subscription which the Statute. requireth (whereunto men may subscribe with a good conscience? The earl sent him with his letter to his gracelessness of Cant. thinking to obtain so small a courtesy at his hands. and I am sure, if he be Ambrose Dudley, the noble Earl of Warwick (whose famous exploits both in peace and war, this whole land hath cause to remember with thankfulness) that he is able to requite your kindness, M. John Cant. O said his grace to M. Evans, I know you to be worthy a better place then Warwick is, and I would very gladly gratify my Lord, but surely, there is a Lord in heaven whom I fear, therefore I cannot admit you without subscription. thus the man with his poor patron, the earl of Warwick were rejected by your grace & the poor earl to this day knoweth not how to find the favor at your hands, that the man may be placed there. I tell you true John Canter. If I were a noble man, and a Counselor too, I should be sick of the spleen: nay I could not bear this at your hands to be used of a priest thus, contrary to the law of God and this land. It is no marvel though his honor could not obtain this small suit at your graceless hands for I have heard our own men say that you will not be beholding to never a noble man in this land for you were the 2[nd] person & nay your own self spake proudly, yea and that like a pope: when as a worthy night was a suitor unto your holiness, for one of God's dear children (whom you have kept and do keep in prison) for his liberty. You answered him he should like there still, unless he would put in sureties upon such bonds as never the like were h[e]ard of: and said further, that you are the 2[nd] person in the land, and never a noble man, nor Counselor in this land should release him: Only her Majesty may release him, and that you were sure she would not. Do you think this to be he (I pray you) that was sometime Doctor Perne's boy, and carried his cloakbag after him? Believe me he hath leapt lustily? And do not you know that after it is full sea, there followeth an ebb? Remember your brother Haman? Do you think there is never a Mordecai to step to our Gracious Hester, for preserving the lives of her faithfullest & best subjects, who you could by law require no other subscription of master Evans than be offered, and yet forsooth you would not receive it at his hands unless he would also enter into a bond to observe the book of common prayer in every point will law permit you to play the tyrant in this sort bishop? I shall see the premunire on the bones of you one day for these pranks. And the massmonger your neighbor the B. of Gloucester thinks to go free, because in his sermon at Pauls cross preached 1586 in the Parliament time, he affirmed that beef and brewesse had made him a papist. But his will not serve his turn: would you know what he did? why he convented an honest draper of Gloucester, one Singleton, and urged him being a lay man to subscribe unto the book. The man affirming That no such thing could be required of him by law denied to subscribe: Upon his denial the B. sent him to prison. Is it even so you old popish priest? Dar you imprison lay men for not subscribing? It were not good for your corner cap that her majesty knew her subjects to be thus dealt with. And if this be ever made known unto her, I hope to see you in for a bird. But brother Winchester, you of all other men are most wretched, for you openly in the audience of many hundreds at sir(?) Marie Queries church last lent, 1587, pronounced that men might find fault if they were disposed to quarrel, as well with the Scripture as with the book of Common prayer. Who could hear this comparison without trembling. But lest you should thing that he hath not as good a gift in speaking against his conscience as my L. of Cant. is endued with: you are to understand, that both in that sermon of his & in another which he preached at the court the same Lent, he protested before God, and the congregation where he stood that there was not in the world at the day: nay there had not been since the Apostles time, such a flourishing estate of a Church as we have now in England. Is it any marvel that we have so many; swine, dumb dogs, non-residents with their journeymen the hedge priests so many lewd livers, as thieves, murderers, adulterers, drunkards, cormorants, rascals, so many ignorant & atheistical dolts, so many covetous popish Bb. in our ministry: & so many and so monstrous corruptions in our Church, and yet likely to have no redress: Seeing our impudent, shameless, and wainscot-faced bishops, like beasts, contrary to the knowledge of all men, and against their own consciences, care in the cares of her Majesty, affirm all to be well, where there is nothing but sores & blisters, yea where the grief is even deadly at the heart. Nay says my L. of Winchester (like a monstrous hypocrite, for he is a very dunce, not able to defend an argument, but till he come to the pinch, he will cog and face it out, for his face is made of seasoned wainscot, and will lie as fast as a dog can trot) I have said it, I do say it, & I have said. And say I, you shall one day answer it (without repentance) for abusing the Church of God and her Majesty in this sort. I would with you to leave this villainy, and the rest of your devilish practices against God his saints, lest you answer it where your peevish and choleric simplicity (33) will not excuse you. I am ashamed to think that the Church of England should have these wretches for the eyes thereof that would have the people content themselves with bare reading only & hold that they may be saved thereby ordinarily. But this is true of our Bb. and they are afraid that any thing should be published abroad, whereby the common people should learn that the only way to salvation is by the word preached. There was the last summer a little catechism made by M. Davison and printed by Walde-grave: but before he could print it, it must be authorized by the Bb. either Cante. or London, he went to Cant. to have it licensed, his grace committed it to Doctor Neverbegood (Wood) he read it over in half a year, the book is a great one of two sheets of paper. In one place of the book the means of salvation was attributed to the word preached: and what did he, think you? he blotted out the word (preached) and would not have that word printed so ascribing the way to work men's salvation to the word read. Thus they do to suppress the truth & keep men in ignorance. John Cant. was the first father of this horrible error in our Church, for he hath defended it in print & now as you have heard accounteth the contrary to be heresy. And popish Good, man, Abbot of Westminster, preaching upon 12 Romans said that so much preaching as in some places we have is an unreasonable service of God. Scribes, Pharisees & hypocrites that will neither enter in our selves nor suffer those that will to enter into heaven.

May it please your Priestdoms to understand that Doctor Cottington Archdeacon of Surrey, being belike bankrout in his own country commeth to Kingston-upon-Thames of mere good will that he beareth to the town (I should say to usurer Harvey's good cheer & money bags) being out at the heals with all other users & knowing him to be a professed adversary to M. Udall (a notable preacher of the Gospel, and vehement reprover of sin) taketh advantage of their controversy, & hoping to borrow some of the usurer's money: setteth himself most vehemently against M. Udall to do whatsoever Harvey the usurer will have him: and taketh the help of his journeyman doctor Hone, the veriest coxcomb that ever wore velvet cap, and an ancient foe to M. Udall, because (indeed) he is popish dolt, and (to make up a mess) Steven Chatfield, the vicar of Kingston, as very a bankrout and dunce as Doc. Cottington (although he have consumed all the money he gathered to build a College at Kingston) must come and be resident there, that M. Udall may have his mouth stopped, and why? Forsooth because your friend M. Harvey would have it so: for saith Harvey, he raileth in his sermons, is that true? Doth he rail when he reproveth the (& such notorious varlets as thou art) for thy usury, for thy oppressing of the poor, for buying the houses over their heads that love the gospel, and the Lord his faithful minister? (M. Udall) And art not thou a monstrous atheist, a belly god, a carnal wicked wretch and what not. M. Chatfield you think I see not our knavery? Is vs?us? do I, you cannot dance so cunningly in a net but I can spy you out? Shall I tell you why you sow pillows under Harvey's elbows? Why man it is because you would borrow an 100 pound of him? Go to you Ass, and take in M. Udall again (for Harvey I tell, is as crafty a knave as you, he will not lend his money to such bankrouts as Dunce Cottington & you are) and you do not restore M. Udall again to preach, I will lay open your villainies that I will make the very stones of Kingston shall smell of your knaveries. Now if a man ask M. Cottington why M. Udall is put to silence? forsooth saith he, for not favoring the Church government present Doc. Hone (Cottington's journeyman, a popish D. of the bawdy court) faith by his troth, for making such variance in the town. M. Chatfield seemeth to sorry for it etc. But what cause was alleged why M. Udall must preach no longer? Sure this only? That he had not my L. of Winchester's license under seal to show: and because this as thought not to be sufficient to satisfy the people: Hone the bawdy doctor, charged him to be a sectary, a schismatic, yea he affirmed plainly that the gospel out of his mouth was blasphemy. Popish Hone, do you say so? Do ye? You are a knave I tell you? by that same token your friend Chatfield spent thirteen score pounds in distributing briefs for a gathering towards the erecting of a College at Kingston-upon-Thames.

Wohohow, brother London, do you remember Thomas Allen and Richard Alworth, merchants of London, being executors to George Allen sometimes your grocer, but now deceased: who came unto you on Easter Wednesday last being at your masterdoms palace in London, having been often to speak with you before and could not, yet now they met with you: who told you they were executors unto one George Allen (sometimes) your grocer & among other his debts, we find you indebted unto him, in the some of 19 pound and upward desiring you to let them have the money, for that they were to dispose of it according to that trust he reposed in them. You answered them sweetly (after you had paused awhile) in this manner: You are rascals, you are villains, you are arrant knaves, I owe you naught, I have a general quittance to show. Sir (said they;) show us your discharge, and we are satisfied. No (quoth he) I will show you none, go sue me, go sue me. Then said one of the merchants, do you thus use us for asking our due? We would you should know we are no such vile persons. Done (Dumb) John of London (hearing their answer) cried out, saying: Hence away Citizens? Nay you are rascals, you are worse than wicked mammon (so lifting up both his hands, and flinging them down again, said) You are thieves, you are Coseners: take that for a bishops blessing, and so get you hence. But when they would have answered his men thrust them out of the doors. But shortly after he perceived they went about to bring the matter to farther trial: he sent a messenger unto them confessing the debt, but they cannot get their money to this day. What reason is it they should have their money? Hath he not bestowed his liberality already on them? Can they not be satisfied with the blessing of this brave bouncing priest? But brethren bishops I pray you tell me? hath not your brother London, a notable brazen face to use these men so for their own? I told you Martin will be proved no liar in that he saith that Bb. are cogging(?) and cozening knaves. This priest went to buffets with his son-in-law, for a bloody nose, well fare all good tokens. The last Lent there came a commandment from his grace into Paul's Churchyard that no Bible should be bound without the Apocrypha. Monstrous and ungodly wretches that to maintain their own outrageous proceedings thus mingle heaven and earth together and would make the spirit of God to be the author of profane books. I am hardly drawn to a merry vein from such weighty matters. But you see my worshipful priests of this crew to whom I write what a perilous fellow M. Marprelate is: he understands of all your knavery and it may be he keeps a register of them: unless you amend, they shall all come into the light one day. And you brethren bishops, take this warning from me. If you do not leave your persecuting of godly Christians and good subjects, that seek to live uprightly in the fear of God, and the obedience of her Majesty all your dealing shall be made known unto the world. And I'll be sure to make you an example to all posterities. You see I have taken some pains with you already, and I will owe you a better turn, & pay it you with advantage at he least thirteen to the dozen unless you observe these conditions of peace which I draw between me and you. For I assure you I make not your doings known for any malice that I bear unto you, but the hurt that you do unto God's Church, leave you your wickedness and I'll leave the revealing of your knaveries.

Conditions of peace to be inviolably kept forever, between the reverend and worthy master Martin Marprelate, gentleman etc the one party and the reverend father his brethren the Lord bishops of this land.

1. In primis, the said Lord Bb. must promise and observe without fraud or collusion & that as much as in them sayeth they labor to promote the preaching of the word in every part of this land.

2. That hereafter they admit none unto the ministry, but such as shall be known both for their godliness and learning to be fit for the ministry and not these neither without cure unless they be College ministers of either of the Universities, and in no case they suffer any to be nonresidents: and that they suffer M. Cartwright's answer to the Rhemish Testament to be published.

3. That neither they nor their servants, namely their Archdeacons, Chancellors, nor any other of the high commission which serve their vile affection urge any to subscribe contrary to the statute 13 Eliza. and that they suspend or silence none, but such as either for their false doctrine or evil life, shall show themselves to be unworthy the places of ministers: so that none be suspended or silenced either for speaking (when their text giveth them occasion) against the corruptions of the Church, for refusing to wear the surplice, cap, tippet, etc. or omitting the corruptions of the book of common prayers, as churching of women, the cross in baptism, the ring in marriage, etc.

4. That none be molested by them or any their aforesaid servants, for this my book, for not kneeling at the communion, or for resorting on the Sabbath (if they have not preachers of their own) to hear the word preached and to receive the Sacraments.

5. Lastly, that never hereafter they profane excommunication as they have done, by excommunicating alone in their chambers & that for trifles: yea before men's causes be heard. That they never forbid public fasts molest either preacher or hearer for being present at such assemblies. Briefly that they never slander the cause of reformation or the furtherers thereof in terming the cause by the name of Anabaptistry, schism, etc. and the men puritans and enemies to the state.

These be the conditions which you brethren bishops shall be bound to keep inviolably on your behalf. And I your brother Martin on the other side to faithfully promise upon the performance of the premises by you never to make any more of your knavery known unto the world. And howbeit that I have before threatened my brother Bridges in the cause of his superior priest, & your Antichristian callings: notwithstanding, I will write no more of your dealings unless you violate the former conditions. The conditions you see are so reasonable I might bind you to give over your places which are Antichristian: but I do not lest men should think me to quarrel & seek occasions for the nonce to fall out with my brethren. Therefore I require no more but such things as all the world will think you unworthy to live, if you grant them not. And this I do the rather because you should not according to your old fashion say that my worship doth for malice lay open your infirmities: nay I have published not one of your secret faults what you have not blushed to commit in the face of the sun and in the justifying whereof you yet stand these things only have I published. The best servants of God I know have their infirmities. But none of them will stand in the maintenance of their corruptions as you do and that to the dishonor of God and the ruin of his Church. You must either amend or shortly you will bring our church to ruin: therefore it is time that your dealings were better looked into.

You will go about I know to prove my book to be a libel, but I have prevented you of that advantage in law, both in bringing in nothing but matters of fact, which may easily be proved, if you dare deny them: and also in setting my name to my book. Well I offer you peace upon the former conditions if you will keep them, but if you violate them either in whole or in part (for why should you break any one of them) then your learned brother Martin doth proclaim open war against you, and intendeth to work your woe. 2 manner of ways followeth: First, I will watch you at every half turn & whatsoever you do amiss I will presently publish it: you shall not call one honest man before you, but I will get his examination (and you think I shall know nothing of the oppression of your tenants by your bribery etc.) & publish it, if you deal not according to the former conditions. To this purpose I will place a young Martin in every diocese which may take notice of your practices. Do you think that you shall be suffered any longer to break the law of God and to tyrannize over his people her Majesty's subjects, and no man tell you of it? No, I warrant you. And rather than I will be disappointed of my purpose I will place a Martin in every parish. In part of Suffolk and Essex, I think it were best to have 2 in a parish. I hope in time they shall be as worthy Martin's as their father is every one of them able to mar a prelate. Mark what will be the issue of these things if you still keep your old bias. I know you would not have your dealings so known unto the world as I and my sons will blase them. Secondly, all the books that I have in store already of your doings shall be published upon the breach of the former covenants or any of them. Here I know some will demand what these books are, because faith one, I warrant you, there will be old sport, I hope old father Palinod(?) D. Perne, shall be in there by the weeks. Why my masters of the clergy, did you never hear of my book indeed? Foe, then you never heard of good sport in your life. The catalogue of their names, and the arguments of some are as followeth. As for my book named Epistomastix, I make no mention thereof at this time. First my Paradoxes, 2, my Dialogues, 3. my Miscelanea, 4. my Variae leiciones, 5. Martins dreame, 6. Of the lives and doings of English popes, 7. my Itinearium, or visitations, 8. my Lambathismes. In my Paradoxes shall be handled some points which the common sort have not greatly considered of: as * That our prelates, if this professed popery could not do so much hurt unto God's Church as now they do. * That the Devil is not better practised in bowling and __ering than John of London is, with other like points. What shall be handled in my 2, 3, 4, 5 and 6 books you shall know when your read them.

Mine Iterarium shall be a book of no great profit, either to the Church or commonwealth: and yet had need to be in folio, or else judge you by this that followeth. I mean to make a survey into all the diocese in this land, that I may keep a visitation among my clergymen. I would with them to keep good rule, and to amend their manners against I come. For I shall paint them in their colors if I find any thing amiss: In this book I will note all their memorable pranks(?). As for example, if I find any priest to have done as Sir Geoffrey Jones of Warwickshire did that must be set down in my visitations and I think I had need to have many Scribes & many reams of paper for this purpose. The said Mr. Jeffrey Jones committed a part very well beseeming his priesthood which was after this manner. Sir Jeffrey once in an alehouse (I do desire the reader to bear with, according to M. Bridges his fashion, I write false English in this sentence) whereunto he reported for his morning draught, either because his hostess would have him pay the old score before he should run any further or the new or else because the gamesters his companions won all his money at trey trip: took such unkindness at the alehouse that he swore he would never go again into it. Although this rash vow of the good priest was made to the great loss of the alewife who by means of Sir Jeffrey was wont to have good utterance for her ale: yet I think the tap had great quietness and ease thereby, which could not be quiet so much as an hour in the day as long as Sir Jeffrey resorted (?) unto the house, how sweet it was, poor Sir Jones felt the discommodity of his rash vow. Then alas, he was in a woe case, as you know: for his stomach could not be at all strengthened with the drink he got abroad. But better were a man not to feel his discommodity than not to be able to redress the same. Therefore at length Sir Jeffrey bethought him of a feat whereby he might both visit the alestond(?) & also keep his oath. And so he hired a man to carry him upon his back to the alehouse by this means he did not go but was carried thither whereunto he made a vow never to go. I doubt not in my visitation, but to get a hundredth of these stratagems, especially if I travel near where any of the vicars of hell are. As in Surrey, Northampton, and Oxford shires. And I would with the Pursuivants and the Stationers, with the Woolfe their beadle, not to be so ready to molest honest men. And Stationers, I would with you not to be so frank with your bribes, as you were to Thomas Draper, I can tell you his grace had need to provide a bag full of items for you, if you be so liberal. Were you so foolish (or so malicious against Walde-grave) to give that knave Draper five pounds to betray him into you wretched hands: he brought you to Kingston-upon-Thames, with Pursuivants to take him, where he should be printing books in a Tinker's house. (yourselves being disguised so that Walde-grave might not know you, for of Citizens you were become ruffians) There you were to seek that could not be found, and many such journeys may you make. But when you came to London, you laid Thomas Draper in the counter for cosenage. O well bowled, when John of London throws his bowl, he will run after it, and cry rub, rub, rub & say the devil go with thee. But what think you shall be handled in my Lambathisms (sic)? Truly this, I will there make a comparison of John Whitgift's Canterburiness, with John Bridges his Lambathisms. To speak in plain English, I will there set down the flowers of errors, popish and others, wherewith those two worthy men have stuffed the books which they have written against the cause of reformation, in the defense of the government of Bb. I have in this book as you shall see, gathered some flowers out of John of London's book, but my Lambathisms shall be done otherwise, I trow. And now if it may please you of the Confocation house, to hear of any of the former books, then break the league which I offer to make with you, but if you trouble none for this book of mine. Fore this must be an especial article of our agreement, as you know. And Dean John, for your part, you must play the fool no more in the pulpit: we will end this matter with a pretty story of a certain mischance that befell a B. corner cap, as followeth. Old doctor Turner (I mean not D. Perne the old turner) had a dog full of good qualities. D. Turner having limited a B. to his table, in dinner while called his dog, and told him that the B. did sweat (you must think he labored hard over his trencher) The dog flies at the B. & took off his corner cap (he thought belike it had been a cheese cake) and so away goes the dog with it to his master. Truly my masters of the clergy, I would never wear corner cap again, seeing dogs run away with them: and here endeth the story. May it please you that are of this house, to tell me the cause, when you have lecture, why so many opinions & errors are risen in our Church concerning the ministry and the joining with preaching and unpreaching ministers. To tell you my opinion in your ear, I think it to be want of preaching & I think your worships to have been the cause of all this stir. Some puritans hold readers for no ministers, some hold you our worthy Bb. for little better than fair parchment readers & say that you have no learning. Now whether readers be ministers or no, and whether our bishops be learned or no, I would with you brethren bishops and you brethren puritans to make no great controversy but rather labor that all evil ministers may be turned out of the Church & so I hope there would be a speedy end of all those questions between you. For then I doubt not, but that Lord bishops whereat the puritans so repine should be in a fair reckoning within short space, even the next to the door save the dog: and I see that you bishops are well towards this promotion already. And truly, though the puritans should never so much repine at the matter, yet I tell you true, I am glad that you are so esteemed among men. And for mine own part, I think my masters that many of you our Lord Bb. and clergy men are men very notorious for their learning and preaching. And hereof under Benedicite between you and me (the puritans may stand aside now), I will bring you some instances. First his grace and L. of Winchester have been very notable clerks ever since M. Doctor Sparke set them at a non plus (some of their honors being present) in the conference between him and M. Travers on the puritans side, and the two Archbishops and the B. of Winchester on the other side. D. Spark's argument was drawn from the corruption of the translation of the 28 verse of the 105 Psalm in the book of Common prayer & the contrariety of the translations allowed by the Bb. themselves. For in the book of Common prayer you shall read thus: And they were not obedient unto his word (44) (which is a plain corruption of the text) in other privileged English translations it is, And they were not disobedient unto his word, which is according to the verity of the original. By the way, ere I go any further, I would know with what conscience either my brother Cant. or any else of our Bb. can urge men to allow such palpable corruptions by subscribing unto things mere contrary to the word. Here also I would show by the way, and I would have at my sons to note that their uncle Canterbury's drift(?) in urging subscription is not the unity of the church (as he would pretend) but the maintenance of his own pride & corruption, which should soon come to this ground, if the word had free passage: and therefor he proveth the same by stopping the mouths of the sincere preachers thereof. For it the unity of the Church had been his end, why hath not he amended this fault in all the books that have been printed since that time which now is not so little as 3 years in which time many thousand of books of Common prayer have been printed. If he had other business in hand then the amending of the book of Common prayer? why had he not, nay why doth he not leave urging of subscription until that be amended? Can he & his hirelings have time to imprison and deprive men, because they will not sin by approving lies upon the holy ghost (which things they cannot nor could not choose but commit, whosoever will or have subscribed unto the book and Articles.) And can he have no time in 3 or 4 years to correct most gross and ungodly faults in the print whereof the putting our of one syllable, even three letters (dis), would have amended this place. But it lieth not in his grace to amend the corruptions of the book. Belike it lieth in him to do nothing but sin & to compel men against their consciences to sin or else taking extreme misery upon them. If it lay not in him yet he might have acquainted the Parliament (for there was a Parliament since the time he knew this fault) with the corruptions (45) of the book. And I will come nearer home to him then so in the Article concerning the government whereunto men are urged to subscribe. You must (say the Articles) protest that there is nothing in the ministry of the Church of England that is not according to this word, or to such like effect they speak. I say that I cannot subscribe unto this article because contrary to the express commandment of our saviour Christ, and the examples of his Apostles, there be Lords in this ministry or such as would be accounted ministers will also be called & accounted Lords & bear civil offices, the words of Christ are those. The kings of the Gentiles reign over them, and they that bear rule over them are called gracious Lords, but you shalt not be so, Luke 22.25.26. I say that our of this place it is manifest that it is utterly unlawful for a minister to be a Lord: that is, for any L.B. to be in the ministry: and therefore I cannot subscribe unto that Article which would have me justify this as lawful. Now I will cease this point because I doubt not but the Articles of subscription will be shortly so made out of fashion, that the Bb. will be ashamed of them themselves: and if no other will take them in hand, I'll turn one of mine own breed unto them either Martin senior, or some of his brethren.

To go forward, his Lordship of Winchester is a great Clerk for he hath translated his Dictionary called Cooper's Dictionary verbatim but of Robert Stephanus his Thesaurus and ill-favored so they say. But what do I speak of our bishops learning as long as bishops Duerson, Bishops Bickley, Bishop Middleton, the Dean of Westminster, doctor Cole, D. Bell, with many others, are living I doubt me whether all the famous dunces be dead. And if you would have an example of an excellent pulpit man I need go no further than the B. of Glocester now living: And in him you shall find a plain instance of such a one as I mean. On a time he [was] preaching at Worcester before he was B. upon Sir John's day: as he traversed his matter & discoursed upon many points, he came at the length unto the very pith of his whole sermon, contained in the distinction of the name of John, which he then showing all his learning at once, full learnedly handled after this manner. John, John, the grace of God, the grace of God: gracious John, not graceless John, but gracious John. John, holy John, holy John, not John full of holes, but holy John. If he showed himself learned in this sermon, then he been a dunce all his life. In the same sermon, two several Johns, the father and the son, that had been both recusants, being brought publicly to confess their faults, this worthy doctor, by reason that the young man having been poisoned beyond the seas with popery, was more obstinate than his father, and by all likelihood, he was the cause of his father's perverseness: with a vehement exclamation, able to pierce a cobweb, called on the father aloud in this pathetical and persuading sort. Old John, olde John, be not lead away by the Siren sounds and enticements of young John, if young John will go to the devil, the devil go with him. The puritans it may be will here object, that this worthy man was endued with these famous gifts before he was B. whereas since that time, say they, he is not able to say boo to a goose. You wey(?) this man belike my masters, according to the rest of our Bb. But I assure you it is not so with him. For the last Lent in a sermon he made in Glocester town, he showed himself to be the man that he was before. For he did in open pulpit confirm the truth of his text to be authentical, being the prophesy of Isaiah, out of the book of Common prayer, which otherwise would (it is to be feared) have proved Apocrypha. His text was, a child is born unto us, which after he sweetly repeated very often as before, to the great destruction and admiration of the hearers, saying: A child is born, a child is borne, a child is borne unto us this (saith he) is proved you know where in that worthy verse of the book of Common prayer. Thy honorable true and only son. Afterward, repeating the same words again: A child is born unto us, a child is born unto us: here saith he, I might take occasion to commend that worthy verse in our Latenie(?), where this is made very manifest, that the prophet here speaketh. By they(?) Nativity and circumcision. What should I prosecute the condemnation of this man, as though other our Bb. and pulpit men have not as commendable gifts as he. And once again to you brother Bridges, you have set down a slanting reason, in the 75th page of your book, against the continuance of the government which the Puritans labor for, and I find the same syllogism concluded in no mood: therefore what if I was ashamed to put it down? But seeing it is your will, to lay on the puritans with it as it is put your corner cap a little near a toe side that we may see your party colored beard & with what a manly countenance you give your brethren this scouring. And I hope this will please you, my clergy masters, as well as if I told you how our brother Bridges played my L. of Winchester a fool in sir Marie's pulpit in Cambridge, but no word of that: now to my reason.

Some kind of ministry ordained by the Lord was temporary (saith he) as for example the Mosaical priesthood, and the ministry of Apostles, prophets, etc. But the ministry of pastors, doctors, elders & deacons, was ordained by the Lord: Therefore it was temporary. Alack, alack dean John what have you done now? the puritans will be O the bones of you too bad, for this kind of arguing, and they will reason after this sort.

1 Some man in the land (say they) weareth a wooden dagger & a coxcomb as for example, his grace of Canterbury's fool, doctor Perne's cosen and yours: you presbyter John Catercap, are some man in the land: Therefore by this reason, you wear a wooden dagger and a coxcomb. 2 Some presbyter priest or elder in the English ministry is called the vicar of hell. As for example one about Oxford, another near Northampton, and the parson of Micklaim in Surrey: But the dean of Sarum John Catercap is some priest in the English ministry: Ergo he is the vicar of hell. 3 Some presbyter priest or elder preaching at Paul's cross 1587 told a tale of a leaden _hoinghorne and spake of Catechizing: and preaching at the Court on another time, thrust his hand into his pocket, and drew out a piece of sarsnet(?) saying behold a relic of Marie's smock: and thrusting his hand into the other pocket, drew out either a linen or a woolen rag, saying behold a relic of Joseph's breeches. But quoth he, there is no reason why Marie's smock should be of sarsnet seeing Joseph's breeches were not of silk. This priest being lately demanded whether he should be bishop of Eli answered that he had now no great hope to B. of Eli: and therefore quote he, I may say well enough, Eli, Eli, Lamma sabacthani. Eli, Eli, why hast thou forsaken me. Alluding very blasphemously unto the words which our Savior Christ spake in his greatest agony upon the cross. The same priest calling before him one M. Benison a preacher, and would have urged him to take his oath to answer to such articles as he would propound against him, who answered saying, brother bishop, I will not swear except I know to what? with that the priest fell sick of the spleen, and began to swear by his faith: quoth Benison, a Bishop should preach faith, and not swear by it. This priest being in his melancholic mood sent him to the Clink, where he lay till her Majesty was made privy of his tyranny, and then released to the priest woe. As for example the B. of London did at those things and more to: For lying at his house at Haddam in Essex upon the Sabbath day (wanting his bowling mates) took his servants and went a haymaking, the godly ministers round about being exercised (though against his commandment) in fasting and prayer: But you John Catercap, are some presbyter priest or Elder: therefore you profaned the word and ministry in this sort. 4 Some presbyter priest or elder in the land is accused & even now the matter is in trial before his grace and his brethren) to have two wives & to marry his brother unto a woman upon her death bed, she being past recovery. As for example the B[ishop] of Sir Davie's in Wales, is this priest as they say: But you presbyter John are some priest: Therefore you have committed all these unnatural parts. 5 Some priest preaching at the funerals of one who died not only being condemned by the law of God and the land for attempting matters against her Majesty's person and the state, but also died an obstinate and professed papist & without any repentance for her enterprises against her majesty & the state: prayed that his soul and the souls of all the rest there present might be with the soul of the unrepentant papist departed. As for example the B. of Lincoln did this at Peterborough, August 2, 1587. but you are some priest: Ergo you made such a prayer. 6 Some priest in the land lately made a very or very shortly meaneth to make as they say an old acquaintance of his own Richard Patrick, clothier of Worcester, of the reading ministry. As for example, his grace of Canter. is this priest: But you brother Sarum are some priest as well as he: Ergo you have thrust a bankrupt clothier in the ministry. 7 Some priest having given a man (whose wife had played the harlot) leave to marry another, desiring the man long after he had been married to another woman to show him his letters of divorcement, with promise to deliver them again: But having received them, they are retained of him most injuriously unto this day, and he troubleth the man for having to wives: as for example, the B. of sir Asse is this priest: But you dean Catercap are some priest, Ergo you do men such open injury. 8 Some men that break the law of God are traitors to her Majesty, as for example, the Jesuits. But all our bishops are some men that break the law of God, because they continue in unlawful callings: Ergo by your reason they are traitors to her majesty, but I deny your argument, for there may be many breaches of the law of God, whereof they may be guilty, and yet no traitors. 9 Some men that will not have their Lordships & their callings examined by the word are limbs of Antichrist, as for example, the pope and his Cardinals: But our L. bishops are some men which will not have their lordships & their callings tried by the word: Therefor they are limbs of Antichrist. 10 Some men would play the turncoats, with the B. of Gloucester, D. Kenold, D. Perne (I will let D. Goodman Abbot of West. alone now) But all the L. bishops & you brother catercap are some men: Ergo you would become papists again. 11 Some men dare not dispute with their adversaries, lest their ungodly callings should be overthrown, and they compelled to walk more orderly: But our Bb. are some men: Ergo they dare not dispute lest their ungodly callings and places should be overthrown. 12 Some men are thieves & foul murderers before God, as for example all nonresidents: Every L. bishop is a nonresident: Ergo he is a thief and a foul murderer before God. 13 Some men are become Apostates from their ministry, sinners against their own consciences, persecutors of their brethren, sacrilegious Church robbers, withstanders of the known truth, for their own filthy lucre's sake & are afraid lest the gospel & holy discipline thereof should be received in every place: But our Bb. are some men: Therefore (by your reason M. doctor) they are become Apostates from their ministry, sinners against their own consciences, persecutors of their brethren, sacrilegious Church robbers, and withstanders of the known truth, etc. 14 Some priest is a pope, as for example, that priest which is bishop of Rome is a pope: But his grace of Cant. is some priest: Therefore M. Bridges, by your manner of reasoning, he is a Pope. You may see what harm you have done by dealing so loosely. I know not what I shall say to these puritan's reasons? They must needs be good, if yours be found. Admit their syllogisms offended in form as yours doth: yet the common people & especially dame Lawson and the gentlewoman, whose man demanded of her when she sat at the B. of London's fire: why mistress will you sit by Caiphas his fire? will find an unhappy truth in many of these conclusions, when as yours is most false. And many of their propositions are tried truths, having many eye and ear witnesses living.

Men, when commonly they dedicate books unto any, enter into commendations of those unto whom they write. But I care not an [if] I owe you my clergy masters a commendations, and pay you when you better deserve it. Instead thereof, I will give you some good counsel & advice which if you follow I assure you it will be the better for you. First I would advise you as before I have said, to set at liberty all the preachers that you have restrained from preaching: otherwise it shall be the worse for you, my reason is this. The people are altogether discontented for want of teachers. Some of them already run into corners and more are like because you keep the means of knowledge from them. Running into corners will breed Anabaptistry, Anabaptistry will alienate the hearts of the subjects from their lawful governor. And you are the cause hereof. And will not her Majesty then think you require the hearts of her subjects at your hands when she shall understand that they are alienated (as God forbid they should) from her by your means? yes I warrant you. And if they should put up a supplication unto her highness that their preachers might be restored unto them, I doubt not but they should be heard. I can tell you she tendreth(?) the estate of her people, and will not discourage their hearts in casting off their suits to maintain your pride and covetousness: you were then better to set the preachers at liberty than to suffer your cruelty and evil dealing to be made known unto her. For so they shall be sure I doubt not to prevail in their suit, and you to go by the worse. And try if her Majesty be not shortly moved in this suit. To it my masters roundly you that mean to deal herein, and on my life you set the prelates in such a quandary as they shall not know where to stand. Now M. Prelates I will give you some more counsel, follow it. Repent clergy men, and especially bishops, preach faith Bb. & swear no more by it, give over your Lordly callings: reform your families and your children: They are the pattern of looseness, withstand not the known truth no longer: you have seduced her Majesty and her people. Pray her Majesty to forgive you & the Lord first to put away your sins. Your government is Antichristian, deceive the Lord no longer thereby: you will grow from evil to worse unless betimes you return. You are now worse than you were 29 years ago: write no more against the cause of reformation: Your ungodliness is made more manifest by your writings: And because you cannot answer what hath been written against you, yield unto the truth. If you should write, deal syllogistically: For you shame yourselves when you use any continued speech because your style is so rude & barbarous. Rail no more in the pulpit against good men, you do more hurt to your selves, and your own desperate cause in one of your railing sermons than you could in speaking for reformation. For every man that hath any light of religion in him will examine your grounds which being found ridiculous (as they are) will be decided and your cause made odious. Abuse not the high commission as you do against the best subjects. The commission itself was ordained for very good purposes, but it is most horrible abused by you, and turned clean contrary to the end wherefore it was ordained. Help the poor people to the means of their salvation, that perish in their ignorance: make restitution unto your tenants, and such as from whom you have wrongfully extorted any thing: Usurp no longer, the authority of making of ministers and excommunication: Let poor men be no more molested in your ungodly courts: Study more than you do, and preach oftener: Favor nonresidents & papists no longer: labor to cleanse the ministry of the swarms of ignorant guides wherewith it hath been defiled: Make conscience of breaking the Sabbath, by bowling and tabling: Be ringleaders of profaneness no longer unto the people: Take no more bribes: Leave your simony: Favor learning more than you do, and especially godly learning: Stretch your credit if you have any to the furtherance of the gospel: You have joined the profanation of the magistracy, to the corruption of the ministry: Leave this sin. All in a word, become good Christians and so you shall become good subjects & leave year tyranny. And I would advise you, let me here no more of your evil dealing.

Given at my castle between two Wales, neither four days from penniless bench, nor yet at the West end of Shrovetide: but the fourteenth year at the least, of the age of Charing cross, within a year of midsummer, between twelve and twelve of Midsummer between twelve and twelve of the clock.

Anno pontificatus vestri Quinto, and I hope ultimo of all English Popes.

By your learned and worthy brother,

Martin Marprelate.

top

This article originally appeared in the Marlovian newsletter.

 Marlowe Lives! 

<>