TVVO LOOKS OVER LINCOLNE OR A view of his Holy Table name and thing discovering his erronious and Popish Tenets and Positions And under pretence of defending the cause of Religion shamefully betraying the truth and sincerity thereof A Petition exhibited in all humility to the judgement of the most worthy Defenders of the Truth the Honorable House of COMMONS in PARLIAMENT against the said Booke and especially 51. Tenets therein By R. DEY Minister of the Gospell Holy Scripture containeth all things necessary to salvation so that whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be believed as an Article of the faith or be thought requisite or necessary to salvation Artic. 6. of the Convocation at London 1562. Acts 24. Verse 14. So worship I the God of my Fathers believing all things which are written in the Law and the Prophets Acts 26.22 Having obtained helpe of God I continue unto this day witnessing both to small and great saying none other things then those which the Prophets and Moses did say should come LONDON Printed in the yeere of Hope 1641. TO THE HONOVRABLE The Knights Citizens and Burgesses of the Commons House in PARLIAMENT now assembled The humble Petition of RICH. DEY Minister shewing that WHereas there hath beene printed and published a Booke entitled The Holy Table Name and Thing c. containing certaine Positions and Tenets of doctrine discipline the worship of God and the Kings power and rights in matters Ecclesiasticall and many of them proved onely by Popish Writers Jesuits and forged Authours and some of them barely asserted which Booke was most probably written but most certainly approved allowed and licensed to be printed and published as most Orthodox in Doctrine and Consonant in Discipline to the Church of England and to set forth the Kings power and rights in matters Ecclesiasticall truly and judiciously by Iohn Williams Bishop of Lincolne That your Honours will be pleased to take the said Book and especially certaine Tenets and Articles thereof hereunto annexed into your grave considerations and that the said Bishop may be put to answer unto the said Booke and Tenets according to the Word of God and the Lawes of this Kingdome the onely rule and prescript of our Religion and the Kings right whether divine or humane And your Petitioner as in duty bound shall ever pray c. The Preface for the Readers intelligence SECTION I. Of the Letter of the Vicar of Grantham WHen as the Prelats were busied and mightily turmoyled in their braines to introduce daily some Innovation or other to set up Popery and to endeavour a reconciliation to Rome it hapned that about the yeere 1627. as appeares Holy Table p. 7. that the Vicar of Grantham in the Dioces of Lincolne being set on by some in authority hol tab. p. 9. perhaps by some of Lauils agents or else by Dr. Heylin one of his Majesties Chaplins began to remove the Communion Table and to place it altarwise whereupon Mr. Wheatley an Alderman and some other townesmen opposed him as having no law nor warrant so to do and the contention thus begun growing hot amongst them it came at last before the Bishop who somewhat pacified the matter beween the Vicar and tovvnesmen and calling the Vicar aside was over-heard to importune him to declare who were his instigators to those innovations which as was conceived he did and the Bishop causing the Vicar with his neighbors to sup there that night said I have supt already upon that you tell mee And if all the bookes I have be able to doe it I will find some satisfaction for my selfe and you in all these particulars before I goe this night to bed And I will provide a letter as written to you M. Alderman to shew to your Brethren and some notes to be delivered to the Divines of the lecture at Grantham And both these if the fault be not in my servant shall be ready by seven a clock in the morning h. tab. p. 9. The Bishop and his Secretary sitting up most of that night in his study and his Secretary fetching up the Booke of Martyrs and borrowing from the Parish Church B Iewels Works And in the morning as the Bishop promised over night between 7 and 8. of the clock was delivered to the Alderman a letter sealed up The forme whereof you may see ho tab. p. 10. And at the same time there was delivered also by the Secretary a sheet of paper closed up to be conveyed to the Divines of the Lecture of Grantham upon their next meeting-day with direction from his Secretary that if they approved of them to impart them to the Vicar to give him satisfaction which they did Now the true copy of these notes or letter though neither subscribed nor superscribed yet as appeares by the premisses and the contents thereof indited and framed by the Bishop though penned by the Secretary is expressed in Holy Table pag. 12. SECT. II. Of the Coal from the Altar IN answer to this Letter which belike the Vicar imparted perhaps in excuse of his desisting his former Innovations and resting now satisfied with this to him who probably was his first inciter to those proceedings Dr. Heylin an intimate friend of his whom the Vicar miserably mistooke for a judicious Divine there was published a vaporous and smoakie piece of worke called A Coal from the Altar which though it was kindled from some Smithfield-faggots in Q. Marys dayes and tended to the same purpose if it had found fuell enough to have kept it alive yet consisting of ignorance misquotations and bad wrestings of good Authours more than of any pure ignean Element it flamed not as the Colliers intended it SECT. III. Of the Holy Table Name and Thing THis Coal was luckily though unlikely quenched not by holy water but with holy wood a new kind of miracle for the holy Table Name and Thing falling flat and heavie upon it smothered it in it's owne smoake or rather the Bishop of Lincolnes Crosier that Episcopall instrument made of an Altar-raile did so bastinado and batterfang Dr. Heylins coal that it broke the Coal to cinders metamorphosed the holy Altar into an holy Table name and thing in appearance yet an holy Altar still in reverence adoration place and situation and which is yet more miraculous did not quench the Romish fire of the coal but rather by a politique dexterity transubstantiate or rather pseudangelically transforme the fire of the coal into a more modificated fire though no lesse penetrating and more spreading for the Coal comming in blustring and sparkling like an old fashioned Divel with a Romish Altar in the front for all his heat was likely to meet with some greâ—n wood which would not admit the fire at first view but the holy Table comming like a disguised spirit though alike Babylonian under pretence of the holy wood and sweet fuel would dry the green logs and by
moderate degrees draw in as much Romish heat if not more than the former as appeareth plainly by the subsequents and so deceived many thousand readers and also would me if I had but only once look'd over Lincolne SECT. IV. Of Heylins Antidotum Lincolniense TO this Holy Table Doctor Heylin tooke no care to provide holy coverings and furnitures nor bossed Bookes guilt Candlestickes Virgin wax-tapers Embroydred hangings carved Rayles pretious Plate no nor so much as a massie Crucifix to pray unto for helpe against this Prelate but seeing his credit lie at stake his Coale extinguished his Altar sore wounded his Learning though weake lie a bleeding and his Religion poysoned hee thinkes it no time to sit playing at Tables with an idle Bishop but presently provides a salve for all these sores which hee called Antidotum Lincolniense but as his Divinitie was gone to travell in strange countreys and was but newly come home weary weake and feeble when he kindled his Coal to warme it so his physique lay asleepe in a warme night-cap and could not suddenly be awaked when he composed his Antidote so that it would neither cure his credit salve his Altars sores selve to expell the poyson of his opinion nor preserve his repute of learning although he graced it with his name in publique thereby bewraying himselfe to be the author of the Coal SECT. V. Of the Author of the Letter and Holy Table c. THat the Bishop of Lincolne was the Author of the Letter to the Vicar of Grantham and Divines of that Lecture though his Secretaries pen might set downe the words is manifest by the premisses in the first Section and that hee was likewise the Author of the Holy Table in defence of the Letter against the Coal from the Altar is not onely probable but plainly manifest and undenyable for although in the Title page and in the license he call him a Lincolneshire Minister and pag. 5. a neighbouring Minister employed in some of the maine passages and pag. 11. one of the Lecturers of Grantham saying Wee met accordingly and perused these Letters c. And pag. 21 and 114. one of the Lecturers that approved of the Letter yet all this proves him not a Lecturer both because he might purposely personate another man whom he was not and also because that by the same reason wee may as well thinke him to be a Countrey Joyner for hee saith Holy Table pag. 45. I that am but a poore Countrey Ioyner can set you up a Table c. and yet hee could not be a Lecturer and Joyner both besides the Lordly stile the Bishoply phrase the Prelaticall disdaine of the Doctor the Chaplin although the Kings his mocking him with a Bishopricke his slight of a Vicaridge his disdaine of the Vicar of that Lecture doe speake him no Lecturer at Grantham his leasure to reade Histories besides English French Italian and Spanish unlikely in a Lecturer his dexteritie in the civill Common and Canon lawes the Lord Keepers office Acts of Parliament Acts of Councell Prerogative Royall Episcopall policy and experience and many such reasons bewray him to be no Lecturer his skill in the tongues not usuall in a Lecturer his Promptitude and readinesse in the Popish Canons Decrees and Decretals his skill in so many severall Masse-bookes and frequent quotation of Masse-mongers his notorious ignorance in understanding and applying the Scriptures as appeares pag. 78. upon Acts 6.2 and his rare quotation of Scriptures the whole Booke I thinke scarce affording five severall Texts among many hundreds of Jesuits Masse-bookes and other Authors frequently quoted in all which regards I appeale to any rationall man whether this can be a Lecturer but above all this wee have himselfe confessing and one confession of the party accused or suspected the Law takes hold of not regarding a hundred denialls for saith hee Holy Table pag. 206. I dare not determine being as you say none of the ablest Canonists in the Church of England here he takes the words as spoken of himselfe which in the Coal from the Altar pag. 50. and quoted Holy Table pag. 54. It is manifest that Heylin speakes it and Lincolne takes it as spoken of the writer of the Letter so that it cannot be denyed but that one man was writer of both and that hee was the Bishop appeares plainly Holy Table pag. 58. saying This Pamphleter whose whole Booke is but a Libell against a Bishop c. Now it is evident that Heylin writ the Coal in answer to the Letter and the Writer thereof therefore the Writer of both Letter and Booke was the Bishop And if this plaine confessing can be shifted off with jugling barbara celarent pag. 64. adieu Grammar and Logicke Mood and Figure and Mood and Tense too and vous avez Doctor Holdsworth who they say corrected it at the Presse and Master Bourn who had the Manuscript and also vous avez the Bishop of Lincolne himselfe who licensed and approved it for Orthodoxal and consonant and subscribed his Name A Preamble to the Tenets BEcause the Prelates are so subtile and politique and so selfe-conceited and to use Lincolnes owne words doe make their owne workes above all humane and equall to the Lawes divine Holy Table pag. 4. and such is the partiality of them that they make their owne case make their owne evidence make their owne law and make their owne authorities and all out of their owne conceits and endeavour what they can to give a faire cause a foule face Holy Tab. pag. 5. so that when wee have that great advantage which Tully speakes of Confitentem reum the guiltie confessing wee can scarce be sure to tie a knot upon a Bishop for he is a slipperie youth as Plaut. in pseudolo Quid cum manifesto tenetur Anguilla est elabitur Holy Table pag. 40. When you thinke sure an Eele is tyed Hee 'l slip the string and not abide So that a man cannot imagine what evidence to provide to give satisfaction to so hautie a companion who Iura negat sibi nata nihil non arrogat armis pag. 5. His native lawes he will deny The Prelats power to deify And because it is possible a Prelate may propose unto himselfe some peevish wrangling waspish humour of his owne in stead of a Canon Holy Table pag. 65. and therefore no Ecclesiasticall Judge whatsoever is to guide himselfe by his owne sense pag. 65. although this Prelate would have his courteous Readers the poore countrey people to swallow many a Gudgeon without so much as champing or chewing on it Holy Table pag. 146. I have therefore proposed before his Tenets to avoyd cavillations and Prelaticall evasions three rules and one compasse which if they were mine owne being reasonable it were as great reason this Prelates Opinions and Tenets should be ruled and squared by them as that Heylin and others should be regulated by and compassed within his rules and compasse But because I would deale with all
themselves doe make 4. Whether doe not Parliaments rather affirme and declare the full consent of the King subjects in such points wherein they doubt what the Law of God is 5. Whether some particulars in Ecclesiasticall jurisdiction which before were doubtfull whether they ought to be by Gods Law obeyed or no may not be confirmed by the full consent of the parties whom they most concerne in Acts of Parliament XXX That whatsoever by the Laws of God the Prince or the Church is once constituted is no longer to be mooted upon but absolutely obeyed by all inferiours And what God the King and Church have directed is not to be put to deliberation but execution Holy Table pag. 66.67 Consid. 1. Whether all the Prelates Canons are constituted by God the Prince or the Church 2. Whether it will suffice that it be constituted by God and the Prince or else by the Church alone without them 3. Whether by the name of Church here be not meant the worst members of the Church the Prelates in Convocation 4. Whether no deliberation is allowed to know whether God hath constituted it or no XXXI That all commands of the King that are not upon the first inference and illation without any prosyllogismes contrary to a cleare passage in the Word of God or to an evident sun-beame of the Law of nature are precisely to be obeyed pag. 68. Consid. 1. Whether a command contrary to the word of God upon the second inference may not be as unlawfull as upon the first 2. VVhether a command which is truely contrary to an obscure passage in the word of God may not be as unlawfull in it selfe as to a cleare XXXII That it is not enough to finde a remote and possible inconvenience that may ensue therefrom which is the ordinary objection against the Booke * of Recreations pag. 68. Consid. 1. Whether Bishop Williams doe not here allow the Booke of Recreations because he admits not the ordinary objection against it XXXIII That every good subject is bound in conscience to believe and rest assured that his Prince environed with such a Counsell will be more able to discover and as ready to prevent any ill sequele that may come of it as himselfe possibly can be Holy Table pag. 68. Consid. 1. Whether is a good subject bound to believe and rest assured that the Councell are such as they should be though they be not and so be bound in conscience to believe a falshood 2. VVhether is a good subject bound in conscience to believe and rest assured upon other mens goodnesse for the safetie of his owne conscience 3. VVhether the Papists doe not so thinke of the Pope and his conclave of Cardinals be they good or bad XXXIV That the Table without some new Canon is not to stand Altarwise and you at the North end thereof but tablewise and you must officiate on the North side of the same by the Lyturgie Holy Table pag. 20. Consid. 1. Whether this doe not imply that by a new Canon it may stand Altar-wise though by the Lyturgie authorised by Parliament it may not 2. VVhether this doe not preferre a Canon before a Statute and the Convocation before the Parliament 3. VVhether this did not give the first hint for the new Canons and lay the first foundation for the late Convocation to make the Canon XXXV That whether the Altars may soone be mounted up by steps that the Minister may be seene and heard of the Congregation I cannot tell you without new directions For the orders made 1561. require plainly that if in any Chancell the steps be transposed they be not erected againe and these were high Commissioners grounded upon the Act of Parliament who set forth these orders Which how farre they binde I dare not determine being as you say none of the ablest Canonists in the Church of England Holy Table pag. 206. Consid. 1. VVhether this doe not intimate that by new directions the Bishops may crosse the orders authorised by Parliament 2. VVhether he doubt how farre orders grounded on Parliament may binde and yet affirme in the next Tenet that the Convocation maketh strong and binding Canons 3. VVhether it be not undenyably manifest here that the writer of the Letter to the Vicar and the writer of the Holy Table are both one man because those words of the ablest Canonists in the Church of England which here he takes to himselfe Doctor Heylin spake onely of the writer of the Letter and so it is plane they are both one man and Holy Table pag. 58. he saith this Pamphleters whole Booke is but a libell against a Bishop but that Booke as Coal from the Altar was written onely against the writer of the Letter therefore both the writer of the Letter and of the Holy Table were both one to wit the Bishop of Lincolne for both in the Title page and in the license it is said to be written by a Minister of Lincolneshire XXXVI That the reverent house of Convocation is not convened or licensed by the King to make permissions that men may doe what they list but to make when they are confirmed by the King strong and binding Canons to be obeyed by the Subjects and to be pursued by all the Ordinaries of the Kingome Holy tab. pag. 205. Consid. 1. Whether it was not a brave world for Prelates to make what Lawes they pleased if they could but get the Kings consent 2. Whether hee doe not aggravate the strength of Canon and arbitrary commands but extenuate the power of Parliaments XXXVII That the Bishop or Ordinary if he command according to the Lawes and Canons confirmed for otherwise he is in his eccentricks and moves not as hee should doe why then in such a case as wee had even now that is a case of diversity doubt and ambiguity hee is punctualy to be obeyed by those of his jurisdiction be they of the Clergie or of the Laitie holy Table pag. 68.69 Consid. 1. Whether the Bishop expecting obedience if hee command according to the Lawes and Canons in cases of doubt and diversity being learned and knowing his grounds may not better shew his grounds and evidence of the lawfulnesse to satisfie the weake consciences then to force obedience against their consciences without any ground XXXVIII That in matters of doubting and ambiguity the inferiour shall be approved of God for his dutie and obedience and never charged as guilty of error for any future inconvenience holy tab. pag. 69. Consid. 1. Whether there be any ground in Scripture to warrant the committing of wilfull and presumptuous sinnes 2. Whether any Scripture teach that men shall be approved of God for sinning against God to please a Bishop and not rather severely punished 3. Whether this doth not bewray Bishops that they seeke more their owne pride and vain-glory then the glory and service of God 4. Whether this doctrine be not divellish and Popoish and cleane contrary to S. Paul who saith
expresse clearely the power pertaining to a prince by that sounding and emphaticall compellation holy table cap. 2. pag. 22. to 26. and 32. Heylin and other Prelaticall persons hold that the setting of the table altarwise being exacted by the Ordinary requires more of mens obedience then curiositie and that they are not to demurre upon commands till they be satisfied in the Grounds and Reasons holy table pag. 61. For they take it as granted that the people should thinke themselves excusable if they obey upon command but Heylin comes short and wants skill for Lincolne affirmes that the inferiours shall not onely be excusable but more yet even approved of God for their duty and obedience and never charged as guiltie of error for any future inconvenience holy table pag. 69. and this were brave for the Prelates if Lincolne could but shew Gods charter for it from his owne mouth if not we must take the Bishops honest word And lastly Heylin having now got an altar must needs have a sacrifice and though hee can finde never a one proper for his purpose yet rather than faile any improper parcell of matters which though they be as weake with the learned as Claudius Gillius or lame Giles p. 172. yet will serve to plunder the poore ignorant people who take all things as properly which are spoken commonly and for this Lincolne helps him out and fits him supererogatorily I doe grant freely saith he that in the Scripture and the ancient Fathers wee doe meet with not onely these few which you reckon up but a great many more duties and vertues that are usually termed sacrifices holy tab. 107. I will likewise allow you which you forgot to call for that all these improperly called sacrifices are not onely stirred up with the meditation but many times sowne and first engendered by the secret operation of this blessed sacrament Nay yet further in contemplation of all these speciall graces of the spirit wrought in our soules by meanes of the Eucharist you shall not reasoonably expect any outward expression of reverence and submission to the founder of the feast which I will not approve of and bring the ancient Fathers along with me to doe as much p. 108. and so having furnished Heylin with many sacrifices and more altars some halfe a score at least he concludes Now consider with your selfe whether it were fitter to make use of these altars for your unproper sacrifices and have all these Greeke and Latin Fathers to applaud you for the same rather than to rely upon some miracle of a good worke in hand or some poore dreame of the piety of the times ho tab. p. 107.108.112 And now by these few instances among many others which might be alledged it will appeare to any rationall man what manner of Champions for the truth the Prelates are indeed so that I may well conclude with his owne greeke proverbe holy tab. p. 227. that as the Fox hath many tricks but the Hedge-hogge {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} though but one yet a great one to winde up himselfe towards a combat so that his adversary shall have nothing but prickles to fight against so Heylin Shelford and his old Chaplaine Pocklington had many tricks like Foxes to nibble at Popery but Lincolne like an Urchin for so hee compares Bishop Iewel had but one tricke but that was a great one yet not to set his adversary the sharp to fight against but to yeeld up into his hands Totum quaesitum all the whole controversie and more than all too so that it was not Religion or the true worship of God that he defended Note 2. What cause hee did defend But though he would not speake a word for the Truth and true Religion though he be content to intaile Jesuiticall bowing and holy-table-cringing upon his posterity though he will uncalendar his children from the Church that wil not bow though hee yeeld unto the Doctor that the King may doe any thing with or without a Parliament that the inferiours are to obey all things and yet be approved of God that the table may be changed to an altar in altar-wise situation so it be not fixed to the wall and an altar in appellation so it be metaphorically excused and an altar in adoration so they pretend to honour him and him only in his holy sacrament and at this altar a commemoration of the dead in time of high masse to which himselfe will say Amen though he yeeld all this and much more which the Papists never enjoyned which Heylin forgot to call for and I forgot to reckon up yet there is one thing so stickes in his stomacke that he will never yeeld no not an inch not an haires-breadth come what will and that is That Mounsieur the halfe-Vicar should have a power to remove of his owne head the Communion table to call that an altar without his leave which the rubricke of the service-service-booke calls not so and to be enabled to this by the Canons and to be a Iudge of the conveniencie of the standing thereof yea a more competent Iudge than the Bishop and his surrogates and not to permit the Church-officers to doe what they are injoyned by the Prelate this is such a piece of policie as if it were but countenanced would quickely make an end of all discipline in England Here is not onely I. C. Iohn Cotton but T. C. Thomas Cartwright up and downe and new England planted in the midst of old holy table p. 70. this is Iesuiticall in the highest degree for to impaire the power of Bishops is no little sin which is strange for no man defends Bishops more then the Jesuits and therefore saith he there were some Priests in France and Germany who presumed to erect altars in the absence of their Bishops about the time of Theodosius the younger but Leo the great tels them plainly they had no more power to erect than to consecrate an altar and not many yeeres after about Justinians time Hormisdas made an absolute decree to inhibit Priests to erect any altars under paine of deprivation p. 72. which saith he I presse onely historically to let you see what severity they would have used eleven hundred yeeres agoe to chastice his insolencie if such a rumour had beene raised as this Vicars behaviour raised in the neighbourhood and therefore saith he I presse this for doctrine that a single Priest hath no key of any externall jurisdiction given him by God or man for the consistory of outward jurisdiction is not to be opened by a key alone but by a key and a staffe for Bishops will needs be bang beggers and this ancient doctrine of the Pope is opposed by none but professed Puritanes p. 73. they say indeed that the Bishops power was the poysonous egge out of which Antichrist was hatched p. 74. But though hee cannot confute this yet before he will yeeld an inch of this authority he would hazard a hundred miters
but for matter of worship or doctrine popery or Idolatry he will easily yeeld any thing and if God will not permit Prelaticall Arminians to hypocritize a little and pretend to worship him when they worship an altar if no man else will speake let him strike the Churches with thunder the people with pestilence the Land with the sword and the kingdome with all manner of judgements rather than a Bishop should say any thing to offend his Grave metropolitane or miter of policie and so incurre his displeasure and breake his oath of consecration being sworne to obey him Note 3. What Authors hee quotes to prove his opinions and tenets And as he denotes his whole forces to be employed in stickling for his own Prelaticall power and authority and to maintaine his own popish opinions and erroneous tenets so in nothing doth he more manifestly bewray his corrupt minde than in his few quotations of Scriptures and his full stuffing both text and margine with the very worst trumpery he can find in all the rabble of Popish forgeries and that without the least shew of dislike of the matters contained or any touch of discovering of their counterfeit writings most nefariously betraying the simple minde of the unlearned reader into a favourable opinion of so bad and plainly forged works as the more judicious sort of Papists themselves doe utterly dislike and disclaime I speake not by supposition but my better opinion of him his judgement in authors had almost wrested from me a more slender dislike of many his quotations had I not trackd him in some for all were too tedious ex ungue Leonem and to speake freely among the more ingenuous Papists wee may finde much more plaine deading Well fare old Bellarmine hee might have made a good English Bishop in respect of Bishop Williams for Bellarmine told us honestly that the Masse attributed to S. Iames had so much added and augmented by the later priests that it was hard to say which part was S. Iameses Bellarmine de Script Eccl. we may say none at all Bishop Williams would have us thinke just all for hee quotes him without disclaiming any part once ho tab. 204. and againe pag. 234. and lest English readers should mislike it he calls it not Masse as the Papists do but Lyturgie as Prelates use to call English mass-Masse-bookes and so makes it S. Iames his Lyturgie as if it were all Gospell although it be as unlike S. Iames as Bishop Williams an honest Minister for he may remember that therein they pray pro iis qui in monastertis degunt for those who live in Monasteries which prayer sure he will not say S. Iames composed againe it saith commemorationem agamus benedictae Dominae nostrae matris Dei semper virginis Mariae let us make comemoration of our blessed Lady the mother of God and a perpetuall virgin againe it calls the sacrament incruentum sacrificium a bloodlesse sacrifice and saith dimitte spiritum sanctissimum ut efficiat hunc panem corpus sanctum Christi tui send down thy most holy spirit that it may make this bread the holy body of thy Christ and againe memento Domine sanctorum patrum fratrum episcoporum be mindfull O Lord of our holy fathers Friers Bishops Martyrū confessorū doctorū Martyrs Confessors Doctors Ave Maria gratia plena hail Mary ful of grace c. And moreover it calls the altar supercoeleste mentale spiritale altare suum his more than heavenly mentall and spiritall altar Now if Bishop Williams have the brow to doe it let him say all this masse is S. Iames his or let him say which Bellarmine honestly confesseth he cannot which part of it was made by S. Iames and yet in an English booke which both learned and unlearned are to reade he quotes it twice or thrice as Saint Iames his Lyturgie not denying nor so much as giving the least hint of questioning the antiquity and authority of it Another of his Masses which likewise he quotes at least thrice as in ho tab. p. 175.214 and 234. is no worse a mans but S. Peters and this a man would think were good Gospel indeed for p. 175. in a question of our service he quotes it saying I will not undertake to make good S. Peters Lyturgie as if he should imply that he could do it and yet it was published by his popish cousin William Lindan Bishop of Gaunt and if wee will take it upon the honest word of these two Bishops Lindan and Lincolne wee must not doubt but that S. Peter himself doth pray pro patre patriarcha nostro venerando N. for our reverend father patriarch such a one and again gubernare dignare omnes terrarum fines una cum servo tuo papa patriarcha nostro N. meque misero indigno vouchsafe to governe all the ends of the earth together with thy servant the Pope and our patriarch N. and me a miserable and unworthy sinner Ave Maria gratia plena c. hail Mary full of grace c. Nay which is yet more sport wee finde in this Masse Saint Peter reverencing his owne long-dead memory as memoriam venerantes beatorum Apostolorum Petri Pauli Andreae Iacobi Ioannis Thomae Philippi Bartholomaei Matthaei Simonis Thaddaei Lini Cleti Clementis Xisti Corneili Cypriani Laurentii Chrysogoni Ioannis Pauli Cosmae Damiani omnium sanctorum tuotum quorum intercessione precibus concede ut in omnibus tua protectione muniamur reverencing the memory of the blessed Apostles Peter Paul Andrew Iames Iohn Thomas Philip Bartholomew Matthew Simon Thaddeus Linus Cletus Clement Xistus Cornelius Cyprian Laurence Chrysogon Iohn and Paul Cosmas and Damian and of all thy Saints for whose intercession and prayers grant that in al things we may be guarded by thy protection See now whether all this good stuffe be not S. Peters or else say Lincolne twangs nay here is still more such nobis peccatoribus c. portionem aliquam societatem largiri dignaris cum sanctis Apostolis tuis martyribus cum Ioanne Stephano Matthaeo Barnaba Ignatio Alexandro Marcellino Petro Felicitate Perpetua Agatha Lucia Agnete Cecilia Anastasia Barbara Iustina c. Vouchsafe to give us sinners c. some portion and fellowship with thy holy Apostles and Martyrs with Iohn Stephen Matthew Barnabas Ignatius Alexander Marcellinus Peter Felicitas Perpetua Agatha Lucia Agnes Cicely Anastasy Barbara Iulian c. Now let Lincolne if he have the face say that this is all S. Peters owne Lyturgie A third of his Masses and which is not once slipt in by chance but quoted at least twice as p. 175. 204. and this he calls Saint Marks Lyturgie or service-service-booke and yet he hath not the honesty to tell us as the Papists ingenuously doe that edita est a Cardinale Sirleto sub hujus nomine Lyturgia quaedam there is a certaine Lyturgie under Saint Markes name set
forth by Cardinal Sirlet And here pax omnibus is reiterated at least nine or ten times and S. Marke if wee may believe Lincolne enjoynes them to pray pro Rege Papa Episcopo for the King the Pope and the Bishop and againe he mentions beatissimum pontificem N. reverendissimum episcopuÌ„ the most blessed Pope the most reverend Bishop and prayes for all Bishops Priests Deacons sub-Deacons Readers Singing-men and Laymen and he calls the Altar Sanctum coeleste rationale altare the holy heavenly and reasonable altar and enjoynes to pray for the City saying prolege civitatem istam propter martyrem Euangelistam Mareum Protect this City for thy Martyr Euangelist S. Mark his sake and these are Saint Marke his owne words we never question what Lincolne sayes and againe the Deacon reads the Diptychs or holy Tables containing a catalogue of the dead and the Priest bowing prayes for them saying Horum omnium animabus dona requiem dominator Domine Deus noster give rest O Lord God our governour to the soules of all these and againe animabus patrum fratrum nostrorum dona requiem memor maiorum nostrorum patriarcharum Prophetarum Apostolorum martyrum Confessorum Episcoporion sancti iusti c. sancti patris nostri Marci Apostoli Euangelistae and give rest to the soules of our fathers and brethren remembring our forefathers the Patriarchs Prophets Apostles Martyrs Confessors Bishops Saints just men c. and our holy father Saint Marke the Apostle and Euangelist c. Now all these must needs be Saint Markes words for Lincolnes ipse dixit whose words are all demonstrations and therefore never distrust him but take at it all adventures His fourth Masse is Saint Ambrose Lyturgie pag. 275. which he saith and you may believe him all the world not an old horse excepted knowes to be very ancient t is wonder he derives not its pedigree like Episcopacy from Adam but he saith enough and we must take his word witâ—out any more adoe His fifth Masse is Saint Basils Lyturgie which as the former was of great antiquitie so this is of as great authority and must needes be some Gospel-like piece for he musters it up to defend his cause no lesse than sixe or seven times as holy tab. p. 178 193.196.211.214.234 wherein it appeares how exactly he conned these masse-bookes and had them ad unguem ready even to words and syllables The sixth Masse hee makes use of is Saint Chrysostomes Lyturgie as he calls it though all the world know that hee was more frequent in the Pulpit than in the reading pew and more laborious in sermons then mass-Masse-bookes as his sweete Sermons yet extant taken by ready writers from his owne mouth in the pulpit Socrates Eccles. hist. lib. 6. cap. 5. doe declare him a gold-mouthed preacher yet Lincolne quotes this Lyturgie as if it were Chrysostomes indeed though it make mention of Chrysostome himselfe no lesse than eight times as in p. 99.100.174.178.193.196.214.234 His seventh Masse or Lyturgie is that of the Patriarch Severus set forth in siriack and latine by Guido Fabritius this he brings in ho tab. pag. 196. His eighth Lyturgie is the Aethiopian which he rouzes up from a dead sleepe to help him twice h. tab. p. 178.196 His ninâ—h is the Mozarabick Liturgie likewise twice brought in to wit p. 37. and 232. so that these nine masses or Lyturgies like nine worthies or invincible Champions he musters up no lesse than thirtie times stuffing the margine with such like Authors thereby bringing an English reader into a good opinion of Masses and Lyturgies and drawing him to thinke that if these Apostles Fathers were not their Authors such a learned bishop would be ashamed to cite them in their names but he doth more than that for when these doe not serve his turne he makes use of Pope Pius quintus new missall as p. 35. and if this faile the maine authority bee relies upon is the Romane Pontificall h. tab. p. 220. and p. 197. so that he will never want authors to his purpose so long as any Friers and Monks of Italy France and Spaine who have nought else to doe can but forge any pamphlet on the Fathers Note 4. How he respecteth popish Writers and how the Protestants And as his principall grounds lye upon Popish Authority and his chiefe strength consists in Jesuites and Schoolmen and Masse-bookes so he cannot but respect those to whom he is so much ingaged and therfore it is no wonder to heare him call Lindwood our learned glâ—sâ—â—t holy Table page 178. and Austin the blacke Monke of Canterburie the Apostle of the Saxons page 223. Gratian the Father of all the Canonists page 65. other Papists learned Pontifician writers page 218. Rome and Constantinople the two great Mother Churches of the world page 224. Nay that impe of Satans subtilty Julian the Apostate he termes a witty Prince page 157. And those that follow the popish Schoole men judicious Divines pag. 74. but contrariwise those that embrace the onely Word of God hee calls professed Puritanes pag. 74 and nothing but puritane pag. 191. and downe-right puritanes p. 189. and sectarie or puritane pag. 138. and Knave puritane pag. 139. and puritanes in France pag. 77. and these are his generall termes and hee uses particular persons no better Calvin is but a polypragmon or busie-body pag. 144. and pragmatically zealous pag. 145. an active man 147. And Beza hopes or else his heart would burst pag. 78. Aynsworth and Broughton are derided pag. 128. Master Cotton is but a foolish Vicar of Boston pag. 70. and Master Moulin is never termed otherwise than Mounsieur Moulin pag. 196. which though it be his native title in his owne Countrey yet in English it sounds with as much grace as if we should call the Bishop of Lincolne Shon ap Willom which if hee should never be otherwise called would not be much for his credit and as these persons so assemblies hee preferres the Prelaticall Convocation before the Parliament at least twice pag. 24. and 35. which agrees with what hee sayes of their authorities tenet 35. and 36. compared and layes the foundation for the late Convocation in three severall places as appeares tenet 34. of a new Canon and 35. of new directions and 51. of declaration of the Prince and chiefe goverenours of the Church so that it is hereby evident what manner of man hee is the consideration whereof moved me though before I respected no Clergie-man in England more than hee and though neither he nor any of his ever did mee in particular any wrong to exasperate mee against him and though I might rather have petitioned in respect of personall injuries and sufferings for a good cause against one of Canterburies Chaplaines who heavily afflicted mee in the Universitie the cause whereof he could not declare unlesse it were for not cringing to the altar or against Londons Officers who have injuriously wronged mee of my living unto which I was entituled by ordination yet disgesting mine owne injuries I have rather become an humble supplicant to the Honourable Court of Parliament in behalfe of the truth and doctrine of Christ beseeching them to defend both it and mee and if any man make a doubt of what hath beene said let him seriously as I have done twice cast a third looke over Lincolne The Nicene Creed or Faith was found to be a true Faith by the Truth it selfe and plaine testimonies of holy Scripture Constant. mag. Epist. ad Eccles. Alexand. Socrat. hist. lib. 1. cap. 6. FINIS Errata GEntle Reader to avoyd titubations correct these errors with a pen before you reade the Booke in some bookes for fol. 8. is set downe 4. for fo. 9. there is 5. for fo. 12. there is 8. for fo. 13. there is 9. and for fol. 15. there is none at all In tenet 22. for p. 139. there is 149. In tenet 23. for 136. see 133. there is 133 136. In the 19. tenet Consid. 3. for second thoughts there is counter-thoughts if any other faults appeare I desire thy Christian charity * Lincolns Legacie * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * Lincolnes â—â—â—reations