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
so much pretence of antiquity the Prelates have not entailed 〈…〉 XIV That Doctor Heylin may bow as often as he pleaseth so he do it to this blessed name Iesus or to honor him and him only in his holy Sacrament this later although the Canon doth not allow yet reason piety and constant practice of antiquity doth pag. 99. Consid. 1. Whether Corporall bowing to Jesus in the Sacrament doe not imply and intimate a corporall and reall presence 2. Whether Bishop Williams his reason must prescribe Religion and worship to a Church or Kingdome without either Canons Lawes or Scriptures XV That if there be any proud Dames that practise all manner of courtesies for Maskes and Dances but none by any meanes for Christ at their approach to the Holy Table * take them Donatus for mee I shall never write them in my Calendar of the children of this Church ho tab. pag. 99. Consid. 1. Whether all that refuse to bow at the Communion Table be no better than Maskers and Dancers 2. Whether Christ must he worshipped like Maskers and Dancers and his worship be patterned like And grounded upon dancing and masking gestures 3. Whether those that will not bow to the table because women bow in dancing are therefore as Hereticall Donatists to be excluded out of the Church and given up to the Divell 4. Whether none are true Christians or Children of this Church except they be Canonized in Bishop Williams his Calendar XVI That it is not enough to obey a Canon â—n the matter if we obey it not likewise in the manner not to make a courtsie if it be not a lowly courtsie nor so neither unlesse it be as hertofore hath beene accustomed ho tab. pag. 100. Consid. 1. Whether Prelaticall hypocrisie be not spun with a fine threed 2. Whether a Bishopricke will not serve his turne without just foure corners in a square Cap. and more adoe than needs XVII That these {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or adorations are there in the Rubrickes of the Greeke Lyturgies required to be made and decently as I thinke before the Holy Table but no mention at all in any of those Rubricks of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of the Altar in any good or authenticall copy pag. 193. Consid. 1. Whether an Orthodox and judicious Prelate doe thinke * three â—â—inges to the Table in the briers Greeke Musse-booke to be decently done and consonant to the Church of England 2. Whether those Greeke Masses fabled upon the Fathers are good and authenticall copies XVIII That into this columne to wit the fourth columne of notorious and debauched people in the diptycks or two-leaved-tables of commemoration of the dead to be read in time of high Masse I could be willing if the Church approve thereof this railing Doctor might be inserted promising that if ever I heare those diptychs read in the time of the Communion at the holy table though laid Altarwise and all along at the East end wall yet shall it not deterre mee in my devotions from saying thereunto a hearty Amen ho tab. pag. 234. Consid. 1. Whether Bishop Williams could yet be willing if the Church of England should approve thereof to have tables of commemoration of the dead in time of high Musse read at the table laid altarwise 2. Whether 〈◊〉 be resolved to keepe his promise when bee shall be Archbishop to say Amen heartily to such Masses at the Altar 3. Whether he thinke that Heylin Shelford Pocklington or Laud himselfe ever made the Pope and the Iesuites so free and hearty a promise 4. Whether hee thinke this to be orthodox in doctrine and consonant in discipline to the Church of England XIX That the forme that Christ left the Apostles used and the Fathers delivered the Lords Supper in is never taken by judicious Divines in a meere Mathematicall and indivisible point of exactnesse but in a morall conformitie which will admit of a latitude and receive from time to time degrees of perfection holy table pag. 150. Consid. 1. Whether Bishop Williams doe thinke that judicious Divines doe not take the forme that Christ left of administration of the Communion to be Mathematically exact and perfect but that Christs forme left to the Apostles did so admit of a latitude that the Apostles might mend Christs forme the Fathers mend the Apostles the Papists mend the Fathers Bishop Williams mends the Papists and Heylin mends Bishop Williams that so the forme that Christ left imperfect admitting a latitude may at last be perfect 2. Whether doth not rather some cranle in his owne braine admit of a latitude and want some conformity to the forme that Christ left 3. Whether doth hee not ignorantly speake hee knowes not what that the forme that Christ left will admit of a latitude and degrees of perfection and therefore in the next page 151. his second thoughts being better and growing a little wiser hee runnes cleane counter to what he said before and confutes himselfe and saith not the forme that Christ left but the service-Service-bookes agreeablenesse to Gods Word or Christs forme there exprest admits of degrees of perfection which is more agreeable to the truth XX That there is just that difference betweene the shew-bread and the body of Christ in the Sacrament as there is betweene the shadow and the body the representation and the verity the patterns of future things and the things themselves prefigured by those patterns Holy tab pag. 125. Consid. 1. Whether this doe not imply a reall presence 1. Because hee saith not betweene the shew-bread and the body of Christ absolutely but his body in the Sacrament as if he should say betweene the shew-bread and the sacramentall bread 2. Because it speakes of the body of Christ and the Sacrament as of one onely indistinct thing answering to the shew-bread whereas they are two severall things and cannot be one but onely by a reall presence and transubstantiation 3. Because the Sacrament it selfe as well as the shew-bread is the shadow the representation the patterne and the body of Christ is the body the verity the thing it selfe and therefore the shew-bread must needs be either a representation of a representation alone or of the body absolutely both which are contrary to the expresse words or of both body and Sacrament as one thing by reall presence which is most likely to be the sense of the words and so it implyes a reall presence and so it seemes in the 14. Tenet 4. Whether the Papists themselves doe not pretend the authority of the Fathers and some as ancient as S. Jerome for most of their tenets XXI That for our kneeling in the Church of England at our receiving of this blessed Sacrament now he must have a knee of a câ—mell and heart of oake that will not bow himselfe and after the manner of adoration and worship say Amen as S. Cyril speakes to so patheticall a prayer and thanksgiving made by the Minister
holy Table pag. 79. Consid. 1. Whether the Antients were not as farre from making a Bishop a stickler in Parliaments 2. Whether besides the bare name of Priests they have not likewise the name office and power of Deacons and so have all the power that Bishop Williams for want of good memory denies to the Priests and gives to the Deacons 3. Whether the Priests make Deacons and Deacons make Priests and whether this be not a brave riddle indeed like Mater me genuit quae eadem mox gignitur ex me XLIX That in old time as one observes they were not borne but made Christians made by long and wearisome steps and degrees and forced to creepe on with time and leasure to the bosome of the Church pag. 117. Consid. 1. Whether this old time was so old as the Apostles time when there were converted and baptized three thousand on a day rather for their faith than for their long steps and time 2. Whether Christians are made by long steps and wearisome rather then by their new birth and faith 3. Whether unbelievers may not by time and leasure come to the bosome of the Church and true believers be kept out for a long time 4. Whether this doe not savour of Anabaptisme L. That the children of this Church be those in the writers stile that will give eare to the voye and Canons of this Church the children of this Commonwealth are such as obey the wholsome Lawes and reiglement of this State and Kingdome But base sycophants that sleight the Canons of their Bishops and undertake to refute the reiglement of their Princes though they hope by flattery to prey upon either are as the writer thinkes no true children of the one or the other Holy tab. pag. 191. Consid. 1. Whether an eare to the Canons of Bishops rather then an heart to believe the Gospel doth make true Children of this Chruch 2. Whether all are base sycophants and no true children of the Church that sleight the Canons of their Bishops 3. Whether doe any hope by flattery to prey upon Church or Common-wealth more then Bishops LI. That the irregular forwardnesse of the people in taking downe Altars in King Edward the sixth dayes the writer of the Letter doth no more approve of then I the writer of the Holy Table doe of your stickling in this sort for table-altars upon pretence of the piety of the times and runing before the declaration of your Prince and the chiefe Governours of the Church Holy Table p. 188. Consid 1. Whether doth the writer of the Letter disapprove of peoples forwardnesse to take downe Altars in King Edwards time or the writer of the holy table approve of the Arminians stickling for table altars for one it must needs imply 2. Whether did Bishop Williams expect or advise a declaration of the King and chiefe Governours of the Church for such purposes 3. Whether did not Bish. Williams in three severall places viz. tenet 34.35 and in this 51. lay a foundation for the new Canons of the last convocation Generall Notes 1. How well hee defended the cause of Religion Now let any indifferent man judge that doth well weigh these tenets and the authors whence he proves them whether hee defend the cause of Religion as he by the title pretends when as in all things for matter of Idolatrous worship and bowing for innovations for Prelats power over other Ministers for making new Canons and Declarations for forcing obedience to them for subtile policies to introduce common and frequent new appellations by metaphoricall excuses for teaching them to load all their innovating trumperies upon the Kings power and prerogative it is manifest that hee yeelds more than the others did demand hee tells them that which they did not understand he teaches them the way to effectuate their designes hee layes the plot for their further proceedings For instance among many things Heylin desires the table may stand Eastward the Papists say if the building permit but Lincolne sayes yea though it will not hee allowes not Bellarmines exception h. table p. 230. or tenet 9. The Vicar would call it an altar to his parishioners in his ordinary talke the Bishop denyes not but that the name hath beene long metaphorically in the Church and so he 'l not blame the Vicar to call it not only frequent in his talke but even in the Pulpit holy table p. 75. or tenet 7. Heylin cannot ascend to discourse of the altar without bowing Lincolne sayes let him bow as often as he pleaseth so he do it to this blessed name c. Nay more let the very women that refuse to bow be as Donatists thrust out of the Calendar of this Churches children c. Nay more yet their bowing shal not serve the turn except they make a lowly courtesie Nay more than all this I hope hee 'l have cringing enough at last such a lowly courtesie as hath beene accustomed holy table p. 99.100 and tenet 16. the Vicar would bow to the name of Jesus hol table pag. 13. Lincolne will not only practice bowing himselfe but also intaile it upon our posteritie tenet 13. holy table p. 101. The Vicar and Heylin would faine use the appellation of second service yea that you may saith Lincolne and justifie it too by regall authority out of the booke of Fast. 1. of the King holy table pag. 15. ten 11. Heylin believes that by vertue of the Statute 1. Elizab. c. 2. the Kings Majestie may command the table to stand altarwise or any way to please the Doctor and to be railed about too holy table p. 23. but Lincolne is a little bolder than Heylin who durst but onely wrest Lawes not overthrow fundamentalls alas man saith hee you come short you write nothing like a Prelaticall Divine you deserve but a simple fee you are but a bungler and slubber it up like a base Coal you animal I tell thee the Kings power in matters Ecclesiasticall cannot by any power whatsoever no not by his owne be devested from him you speake most derogatorily to his Majesties right and prerogative that that Statute of 1. Elizab. was a confirmative of the old Law it was but declarative and all such declarations for the good of the Prelates and upholding the miters are to last for ever they are no Ionahs gourds to serve a turne or two and so expire for then Bishops were undone and therefore Master Coal I shall yeeld that the Kings Majesty may command a greater matter than that the table should stand where the Altar stood and be railed about what though the Statute confirming the service-Service-booke be flat against it hee may doe this and more though the Statute of primo Eliz. had never beene made For Stephen Gardiner an honest Prelate who burned up the puritanes whom wee Bishops may follow and belieye saith that by their calling King Henry the eighth the head of the Church a title of Christ Col. 1. their will was to
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 mass-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 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