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
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
reason and integritie the three Rules shall be none but his owne which in reason hee cannot for shame deny And the compasse shall be his owne Metropolitanes which by all Prelaticall Lawes and his owne Oath at his consecration he is bound to keepe within and to obey The Rules are these I. That which is in writing before our eyes is no more by a Disputant indeed to be wrigled and wrested but to be taken as it is set downe holy tab. pag. 2 II. That words should be taken sensu currenti for use and custome is the best Expositor both of lawes and words If of all lawes and words then most of all of the words of the lawes holy tab. pag. 54. III. That wee must take heed of quillets and distinctions that may bring us backe againe to the old errour reformed in the Church holy tab. pag. 102. The Compasse is this That the Church of England grounded her positive Articles upon the Scripture and her negative doe refute there where the thing affirmed by the Papists is not affirmed by Scripture nor directly to be concluded out of it and here not the Church of England onely but all Protestants agree most truly and most strongly in this that the Scripture is sufficient to salvation and containes in it all things necessary to it The Fathers are plaine the Schoole-men not strangers in it and have not we reason then to account it as it is the foundation of our faith 〈◊〉 Relation of a Conference pag. 52. Sect. 15. numb. 1. Note that the Writer of the Letter to the Vicar of Grantham and the Writer of the Holy Table in defence of the Letter are both one Person and that one the Bishop of Lincoln as it appears in the Preface Lincolnes Tenets I. That the Writer of the Letter doth both approve in the Vicar and imitate in his owne practice the formes and ceremonies of Chappels and Cathedrals holy tab. pag. 182. II. That the Writer conceiveth the Communion Table to stand Altar wise â— in the place where the Altar stood to be the most decent situation when it is not used and for use too where the Quire is mounted up by steps and open so as he that officiates may be seene and heard of all the Congregation holy tab. p. 14.98 III. That it was well done that the Vicar of Grantham did president himselfe with the formes in is Majesties Chappell and the Quiers of Cathedrall Churches These things I the Writer of the Letter doe my selfe allow and practise holy tab. pag. 13. IV. That the Writer of the Letter saith clearely hee likes that fashion of Altar-wise situation of the holy Table hee allowes it and so useth it himselfe ho tab. pag. 98.20 Lincolnes owne Rule That every word hath that operation in construction of Law that we may draw our arguments from the words as from so many topick places Holy Table pag. 75. Considerations upon the Tenets worthy to be regarded Vpon the foure first Tenets I. Whether it was not his owne authority over the Vicar who presumed to alter the Table without his leave and his owne cause and credit against Heylin who provoked him in print that the Bishop maintained rather than the Cause of Christ or his Church or true Religion whereas hee not onely shewes himselfe as bad as they both in judgement and practice but also yeelds basely more than they durst require And so rather betrayes than defends the cause V. That the Vicar of Grantham observed as hee said that the Table in his Lorships the Bishop of Lincolnes private Chappell to be so Altarwise placed and furnished with Plate and Ornaments above any hee ever had seene in this Kingdome the Chappell Royall onely excepted holy table pag. 12. Consid. 1. Whether other Bishops can justly be taxed with Innovations and be spared whereas it appeares that be exceeded them all VI That to call the Table Altar in a metaphoricall and improper sense you know the Letter doth every where allow holy table pag. 141. Consid. 1. Wâ—â—ther Heylin could desire any more but to call it so commonly though metaphorically whereby the people not able to distinguish it by custome would take it properly VII That the Writer would not have blamed the Vicar if he had in a quotation from the Fathers or a discourse in the Pulpit named it an Altar in a borrowed sense holy tab. pag. 75. Consid. 1. Whether Bishop Williams dislike any thing in the Doctor and Vicar but onely their want of skill to excuse their words by saying they meant it metaphorically whereas hee allowes them more then they durst desire the Pulpit where the people expect them to speake truly plainly and properly 2. Whether hee defended the true doctrine who affords them the pulpit or rather his owne authority VIII That throughout all the Dioces I the Writer of the Booke live in which is Lincolne being no small part of the kingdome there is whether the Epistoler like it or no Railes and Barricadoes c. pag. 136. Consid. 1. Whether the Bishop did either dislike or seeke to reforme it whereas his owne practice and example went beyond all others IX That the Coal i. Doctor Heylin doth faine a Tenet to be maintained which is opposed in all the Letter that the Communion Tables should not stand or be placed towards the East wheras the writer of the letter is but too much for it not allowing the ordinary exceptions of Bellarmine Suarez or Walafridus Strabo before them that it might be otherwise when the conveniencie of the building doth require it ho tab. pab 230. Consid. 1. Whether hee be not more superstitious then Heylin whereas hee confesseth himselfe to exceed the archpapists themselves X. That the writer of the letter had hee any ground given him by his Majesties Lawes to turne him about seemes unto mee the writer of the Holy table fully as forward and farre more able to defend old Ceremonies then you Doctor Heylin are holy table pag. 46. Consid. 1. Whether doth hee not confesse his heart to be as bad as Heylins and to desire to exceed him if hee durst for the Lawes XI That the writer of the letter doth cite and approve the Appellation of second Service ho tab. pag. 3. Consid. 1. Whether That Appellation of second Service be Orthodox and Consonant to the Church of England or rather to the mass-Masse-booke XII That the writer of the letter doth commend allow and practise bowing at the Name of Iesus Holy table pag. 2.13.00 XIII That an accustomed lowly reverence to this blessed Name wee received from all antiquitie as appeares by the Canons and Injunctions and good reason wee should entaile it on our Posteritie Holy tab. pag. 101. Consid. 1. Whether that bowing be Orthodox and grounded upon Scripture whereas Doctor Fulke an Orthodox Writer affirmes that it is neither commanded nor prophesied in Phil. 2.10 and what Scriptures doe prove it 2. Whether that Antiquity be any elder than the Papacy 3. Whether by
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 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-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