Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	holy_a	word_n	1,536	5	4.0473	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35853	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 exhbited 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 ...	Dey, Richard.	1641 (1641)	Wing D1288; ESTC R13739	26,703	36

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 episcopū 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 wit●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 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 nin●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 gl●s●●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 ●●●reations

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-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