Two LOOKS OVER Lincoln, OR, A view of his Holy Table, name, and thing, discovering his erroneous 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 honourable House of COMMONS in PARLIAMENT, against the said book, and especially 51. Tenets therein. By R. DEY, Minister of the gospel. 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 help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the Prophets and Moses did say should come. LONDON, Printed in the year of Hope, 1641. TO THE honourable. The Knights, Citizens and Burgesses of the Commons House in PARLIAMENT now assembled. The humble Petition of RICH. DEY, Minister, showing, that WHereas there hath been printed and published a book (entitled, The Holy Table, Name, and Thing, &c.) containing certain Positions and Tenets, of doctrine, discipline, the worship of God, and the King's power, and rights in matters ecclesiastical; and many of them proved only by Popish Writers Jesuits, and forged authors, and some of them barely asserted; which book was most probably written, but most certainly approved, allowed, and licenced to be printed and published; (as most Orthodox in Doctrine, and Consonant in Discipline to the Church of England; and to set forth the King's power and rights in matters ecclesiastical truly and judiciously) by John Williams, Bishop of Lincoln. That your Honours will be pleased to take the said Book, and especially certain Tenets and Articles thereof, hereunto annexed, into your grave considerations; and that the said Bishop may be put to answer unto the said book, and Tenets, according to the Word of God, and the laws of this kingdom; the only rule and prescript of our Religion, and the Kings right, whether divine, or human. 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 prelates were busied, and mightily turmoiled in their brains, to introduce daily some Innovation, or other to set up Popery, and to endeavour a reconciliation to Rome, it happened that about the year 1627. as appears, Holy Table p. 7. that the Vicar of Grantham in the diocese of Lincoln, being set on by some in authority, haul. tab. p. 9 perhaps by some of lavils agents, or else by pennies Heylin (one of his majesty's chaplains) began to remove the Communion Table, and to place it altarwise, whereupon m Wheatley an Alderman, and some other townsmen 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 between the Vicar and townsmen, and calling the Vicar aside, was overheard 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 neighbours to sup there that night, said▪ I have supped already upon that you tell me; And if all the books I have be able to do it, I will find some satisfaction for myself, and you in all these particulars, before I go this night to bed. And I will provide a letter, as written to you▪ M. Alderman, to show 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 book of Martyrs and borrowing from the Parish Church. B jewels 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 form 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 appears by the premises, and the contents thereof▪ indicted 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; pennies Heylin, an intimate friend of his, whom the Vicar miserably mistook for a judicious Divine) there was published a vaporous and smoky piece of work called A Coal from the Altar, which, though it was kindled from some Smithfield-faggots in Q. Marys days, and tended to the same purpose, if it had found fuel enough to have kept it alive; yet consisting of ignorance, misquotations, and bad wrestings of good authors, 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 heavy upon it, smothered it in its own smoke, or rather the Bishop of Lincoln's Crosier, that episcopal instrument made of an altar-rail, did so bastinado and batterfang pennies 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 politic dexterity transubstantiate, or rather pseudangelically, transform the fire of the coal, into a more modificated fire, though no less penetrating, and more spreading, for the Coal, coming in, blustering and sparkling like an old fashioned devil, with a Romish Altar in the front▪ for all his heat was likely to meet with some gre●n wood, which would not admit the fire at first view; but the holy Table coming 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 looked over Lincoln. SECT. IV. Of Heylins Antidotum Lincolniense. TO this Holy Table, Doctor Heylin took no care to provide holy coverings and furnitures, nor bossed books, guilt▪ candlesticks, Virgin wax-tapers, embroidered hangings, carved rails, precious Plate, no, nor so much as a massy Crucifix, to pray unto for help against this Prelate; but seeing his credit lie at stake, his coal extinguished, his Altar sore wounded, his Learning (though weak) lie a-bleeding, and his Religion poisoned; he thinks it no time to sit playing at Tables with an idle Bishop, but presently provides a salve for all these sores which he called Antidotum Lincolniense, but as his divinity was gone to travel in strange countries, and was but newly come home, weary, weak and feeble, when he kindled his Coal to warm it; so his physic lay asleep in a warm nightcap, (and could not suddenly be awaked) when he composed his Antidote, so that it would neither cure his credit, salve his Altars sores, self to expel the poison of his opinion, nor preserve his repute of learning, although he graced it with his name in public, thereby bewraying himself to be the author of the Coal. SECT. V. Of the Author of the Letter, and Holy Table, &c. THat the Bishop of Lincoln was the Author of the Letter to the Vicar of Grantham, and Divines of that Lecture (though his secretary's pen might set down the words) is manifest by the premises in the first Section; and that he was likewise the Author of the Holy Table in defence of the Letter against the Coal from the Altar, is not only probable, but plainly manifest and undeniable; for although in the Title page, and in the licence he call him a Lincolnshire Minister, and pag. 5. a neighbouring Minister, employed in some of the main passages, and pag. 11. one of the Lecturers of Grantham, saying (we 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, we may as well think him to be a country Joyner; for he saith, Holy Table pag. 45. I that am but a poor country joiner, can set you up a Table, &c. and yet he could not be a Lecturer and joiner both; besides, the Lordly stile, the Bishoply phrase, the prelatical disdain of the Doctor the chaplain, although the Kings, his mocking him with a bishopric, his slight of a vicarage, his disdain of the Vicar of that Lecture, do speak him no Lecturer at Grantham, his leisure to read Histories; besides English, French, Italian and Spanish, unlikely in a Lecturer; his dexterity in the civil, Common and Canon laws, the Lord keeper's office, Acts of Parliament, Acts of council, Prerogative royal. Episcopal policy, and experience, and many such reasons bewray him to be no Lecturer, his skill in the tongues not usual in a Lecturer, his Promptitude and readiness in the Popish Canons, Decrees and Decretals, his skill in so many several mass-books, and frequent quotation of massmongers, his notorious ignorance in understanding and applying the Scriptures, as appears, pag. 78. upon Acts 6.2. and his rare quotation of Scriptures, the whole book (I think) scarce affording five several Texts among many hundreds of Jesuits mass-books, and other Authors frequently quoted: in all which regards I appeal to any rational man, whether this can be a Lecturer; but above all this, we have himself confessing, (and one confession of the party accused or suspected, the Law takes hold of, not regarding a hundred denials) for, saith he, 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 himself, which in the Coal from the Altar, pag. 50. and quoted, Holy Table, pag. 54. It is manifest that Heylin speaks it, and Lincoln takes it as spoken of the writer of the Letter, so that it cannot be denied, but that one man was writer of both; and that he was the Bishop appears plainly, Holy Table, pag. 58. saying, This Pamphleter, whose whole book is but a libel 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 book was the Bishop: And if this plain confessing can be shifted off with juggling barbara celarent, pag. 64. adieu Grammar and logic, Mood and Figure; and Mood and Tense too, and vous avez Doctor Holdsworth, who (they say) corrected it at the press, and Master Bourn who had the Manuscript, and also vous avez the Bishop of Lincoln himself, who licenced and approved it for Orthodoxal and consonant, and subscribed his Name. A Preamble to the Tenets. BEcause the Prelates are so subtle and politic, and so self-conceited, and (to use Lincoln's own words) do make their own works above all human and equal to the laws divine; Holy Table, pag. 4. and such is the partiality of them, that they make their own case, make their own evidence, make their own law, and make their own authorities and all out of their own conceits; and endeavour what they can, to give a fair cause a foul face; Holy Tab. pag. 5. so that when we have that great advantage which Tully speaks of, Confitentem reum, the guilty confessing, we can scarce be sure to tie a knot upon a Bishop, for he is a slippery youth; as Plaut. in pseudolo. Quid cum manifesto tenetur? Anguilla est elabitur. Holy Table pag. 40. When you think sure an eel is tied: he'll slip the string, and not abide. So that a man cannot imagine what evidence to provide, to give satisfaction to so haughty a companion: who, Iura negat sibi nata, nihil non arrogat armis: pag. 5. His native laws he will deny: The prelates power to deify. And because it is possible a Prelate may propose unto himself some peevish, wrangling, waspish humour of his own, in stead of a Canon; Holy Table, pag. 65. and therefore no ecclesiastical Judge whatsoever, is to guide himself by his own sense, pag. 65. although this Prelate would have his courteous Readers▪ (the poor country 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 avoid cavillations, and prelatical evasions, three rules, and one compass▪ which, if they were mine own, 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 compass: But because I would deal with all reason and integrity; the three Rules shall be none but his own, which in reason he cannot for shame deny. And the compass shall be his own Metropolitans, which by all prelatical laws, and his own Oath at his consecration, he is bound to keep 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 wriggled and wrested, but to be taken as it is set down, holy tab. pag. 2: II. That words should be taken, sensu currenti, for use and custom is the best Expositor, both of laws and words. If of all laws and words, than most of all of the words of the laws. holy tab. pag. 54. III. That we must take heed of quillets and distinctions, that may bring us back again to the old error, reformed in the Church▪ holy tab. pag. 102. The compass is this. That the Church of England grounded her positive Articles upon the Scripture, and her negative do 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 only, but all Protestants agree most truly and most strongly in this; that the Scripture is sufficient to salvation, and contains in it all things necessary to it: The Fathers are plain▪ the schoolmen 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. Lincoln's Tenets. I. That the Writer of the Letter doth both approve in the Vicar, and imitate in his own practice▪ the forms and ceremonies of chapels and Cathedrals, holy tab. pag. 182. II. That the Writer conceiveth the Communion Table to stand Altar wise, ●. (in the place where the Altar stood) to be the most decent situation when it is not used; and for use too, where the choir is mounted up by steps, and open, so as he that officiates, may be seen and heard of all the Congregation, holy tab. p. 14.98. III. That it was well done, that the Vicar of Grantham did precedent himself with the forms in is majesty's chapel, and the quires of cathedral Churches; These things (I the Writer of the Letter) do myself allow and practise, holy tab. pag. 13. IV. That, the Writer of the Letter saith clearly, he likes that fashion of altarwise situation of the holy Table, he allows it, and so useth it himself, ho. tab. pag. 98.20. Lincoln's own Rule. That every word hath that operation in construction of Law, that we may draw our arguments from the words, as from so many topic places, Holy Table, pag. 75. Considerations upon the Tenets, worthy to be regarded. Upon the four first Tenets. I. Whether it was not his own authority over the Vicar, who presumed to alter the Table without his leave, and his own 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 he, not only shows himself as bad as they, both in judgement and practice, but also yields basely, more than they durst require; And so rather betrays, than defends the cause. V. That, the Vicar of Grantham observed (as he said) that the Table in his lordships (the Bishop of Lincoln's) private chapel, to be so (Altarwise) placed, and furnished with Plate, and Ornaments above any he ever had seen, in this kingdom, the chapel royal only excepted, holy table pag. 12. Consid. 1. Whether other Bishops can justly be taxed with Innovations, and be spared, whereas it appears, that be exceeded them all. VI. That, to call (the Table) Altar, in a metaphorical and improper sense, you know the Letter doth everywhere allow, holy table, pag. 141. Consid. 1. W●●ther Heylin could desire any more, but to call it so commonly, though metaphorically whereby the people not able to distinguish it, by custom, 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 only their want of skill to excuse their words, by saying they meant it metaphorically; whereas he allows them more, than they durst desire, the Pulpit where the people expect them to speak, truly, plainly, and properly. 2. Whether he defended the true doctrine, who affords them the pulpit, or rather his own authority. VIII. That, throughout all the diocese, I (the Writer of the book) live in (which is Lincoln) being no small part of the kingdom, there is▪ whether the Epistoler like it or no, rails, and Barricadoes, &c. pag. 136. Consid. 1. Whether the Bishop did either dislike or seek to reform it, whereas his own practice and example, went beyond all others. Ix.. That the Coal, i. (Doctor Heylin) doth fain 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, whereas 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 conveniency of the building doth require it, ho. tab. pab. 230. Consid. 1. Whether he be not more superstitious than Heylin, whereas he confesseth himself to exceed the archpapists themselves. X. That the writer of the letter, (had he any ground given him by his majesty's laws to turn him about) seems unto me (the writer of the Holy table) fully as forward, and far more able to defend old Ceremonies than you (Doctor Heylin) are, holy table, pag. 46. Consid. 1. Whether doth he not confess his heart to be as bad as Heylins, and to desire to exceed him, if he durst for the laws. 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-book. XII. That, the writer of the letter doth commend, allow and practise bowing at the Name of Jesus, Holy table, pag. 2.13.00. XIII. That, an accustomed lowly reverence to this blessed Name we received from all antiquity, as appears by the Canons and Injunctions: and good reason we should entail it on our posterity, Holy tab. pag. 101. Consid. 1. Whether, that bowing be Orthodox, and grounded upon Scripture, whereas Doctor Fulke, an Orthodox Writer affirms, that it is neither commanded nor prophesied in Phil. 2.10. and what Scriptures do prove it? 2. Whether, that Antiquity be any elder than the Papacy. 3. Whether 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, Jesus, or to honour 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, do not imply and intimate a corporal and real presence. 2. Whether Bishop Williams his reason must prescribe Religion and worship to a Church or kingdom▪ without either Canons, laws or Scriptures. XV: That▪ if there be any proud Dames that practise all manner of courtesies for masks and Dances, but none by any means for Christ, at their approach to the Holy Table, * Lincoln's legacy. take them Donatus for me, 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 heretical Donatists, to be excluded out of the Church, and given up to the devil. 4. Whether none are true Christians, or Children of this Church, except they be canonised in Bishop Williams his Calendar. XVI. That it is not enough to obey a Canon ●n the matter if we obey it not likewise in the manner; not to make a curtsy, if it be not a lowly curtsy, nor so neither, unless it be, as heretofore hath been accustomed, ho. tab. pag. 100 Consid. 1. Whether prelatical hypocrisy be not spun with a fine thread. 2. Whether a bishopric will not serve his turn, without just four corners in a square Cap. and more ado than needs. XVII. That these {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or adorations, are there (in the rubrics of the Greek liturgies) required to be made, and decently, as I think, before the Holy Table, but no mention at all in any of those rubrics of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, of the Altar, in any good or authentical copy, pag. 193. Consid. 1. Whether an Orthodox and judicious Prelate, do think * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. three ●●inges to the Table in the briers Greek Musse-booke to be decently done, and consonant to the Church of England. 2. Whether those Greek Masses, fabled upon the Fathers, are good and authentical copies. XVIII. That into this column (to wit the fourth column (of notorious and debauched people) in the diptycks, or two-leaved-tables of commemoration of the dead, to be read in time of high mass) I could be willing, if the Church approve thereof, this railing Doctor might be inserted promising that if ever I hear those diptyches 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 deter me 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 keep his promise when bee shall be Archbishop, to say Amen heartily to such Masses at the Altar. 3. Whether he think that Heylin, Shelford, Pocklington, or Laud himself ever made the Pope and the Jesuites so free and hearty a promise. 4. Whether he think this to be orthodox in doctrine, and consonant in discipline to the Church of England. XIX. That the form that Christ left, the Apostles used, and the Fathers delivered the Lord's Supper in, is never taken by judicious Divines, in a mere mathematical and indivisible point of exactness; but in a moral conformity, which will admit of a latitude, and receive from time to time degrees of perfection: holy table pag. 150. Consid. 1. Whether Bishop Williams do think, that judicious Divines do not take the form that Christ left of administration of the Communion to be Mathematically exact and perfect, but that Christ's form left to the Apostles did so admit of a latitude, that the Apostles might mend Christ's form; the Fathers mend the Apostles, the Papists mend the Fathers, Bishop Williams mends the Papists, and Heylin mends Bishop Williams, that so the form that Christ left imperfect, admitting a latitude, may at last be perfect. 2. Whether doth not rather some cranle in his own brain admit of a latitude, and want some conformity to the form that Christ left. 3. Whether doth he not ignorantly speak he knows not what; that the form 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, he runs clean counter to what he said before, and confutes himself, and saith, not the form that Christ left, but the service-books agreeableness to God's Word, or Christ's form there expressed, admits of degrees of perfection, which is more agreeable to the truth. XX. That, there is just that difference between the showbread and the body of Christ in the Sacrament, as there is between 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 do not imply a real presence. 1. Because he saith not between the showbread and the body of Christ absolutely, but his body in the Sacrament, as if he should say, between the showbread and the sacramental bread. 2. Because it speaks of the body of Christ and the Sacrament, as of one only indistinct thing, answering to the showbread: whereas they are two several things, and cannot be one, but only by a real presence and transubstantiation. 3. Because the Sacrament itself, as well as the showbread, is the shadow, the representation, the pattern; and the body of Christ is the body, the verity, the thing itself: and therefore the showbread must needs be either a representation of a representation alone, or of the body absolutely, both which are contrary to the express words, or of both body and Sacrament, as one thing by real presence which is most likely to be the sense of the words; and so it implies a real presence, and so it seems in the 14. Tenet. 4. Whether the Papists themselves do 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 c●mell, and heart of oak that will not bow himself, and after the manner of adoration and worship say Amen, as S. Cyril speaks to so pathetical a prayer and thanksgiving made by the Minister unto God in his behalf, pag. 135. see 132. Consid 1. Whether all men are camels and oaks, beasts, and blocks, that will not bow and make adoration (not to Christ, but) to the Ministers prayer. XXII. That here in England this worse conclusion of the Doctors to desire to sit at the Communion, is more to be feared from the opposers of our liturgy, who brag of their cousinship and coheireship with Christ, then from us who are ready to live and die in defence of the same▪ pag. 149. Consid. 1. Whether this Orthodox Prelate do quake for fear lest people sit at the Communion, and yet confess himself that the Apostles used a table gesture: Holy tab. p. 132. 2. Whether the Bishops hold their mitres in tenure of a service-book, that they will live and die in defence of the same. XXIII▪ That it was well done by the reformed Church in Poland, first by monitions, in the year 1573, and then by Sanctions, in the year 1583. ne in usu sit, that the usual receiving of the Communion in those parts should not be by sitting round about the table▪ pag. 133.136. Consid 1. Whether Bishop Williams was then a privy councillor of Poland, to know all their circumstances, whether they did well or ill. 2. Whether he have ground in Scripture to prove that they did well, that did either directly against the institution, or against their own consciences enforcing weak consciences in a thing at the most but indifferent. 3. Whether they did well to go beyond Rome itself, which as this Bishop confesseth, did not absolutely condemn this Ceremony of sitting, Holy table, p. 133. XXIV. That it hath been always, as the practice, so the doctrine of this kingdom, that both in every part, and in the whole, laws do not make Kings, but King's laws, which they alter and change from time to time, as they see occasion, pag 31. XXV. That the Kings of England have a power from God himself, not only to make laws, but to alter and change laws from time to time, for the good of themselves and their subjects, ho. tab. p. 41. Consid. 1. Whether it be not manifest in the holy table, that he speaks this of the King's power, to make and change laws absolutely without expressing in or with the Parliament. 2. Whether he thinks it needful for bills propounded by the King to pass the upper and lower House, or that the regal power absolute is as sufficient of itself to make and change laws, or that the privileges of the Houses being necessarily requisite to passing bills be any encroachment upon the regal power Jure Divino, or any wrong unto the supreme Majesty. 3. Whom doth he think must be judge what is good for them and their Subjects. 4. Whether he think the honourable House of Commons may not justly take these things into serious consideration, though another man dare not meddle with so stout a Prelate. XXVI. That the power in matters ecclesiastical is such a Fee-simple, as was vested in none but God himself before it came (by his, and his only donation) to be vested, in the King: and being vested in the King, it cannot by any power whatsoever (no, not by his own) be devested from him, ho. tab. p. 24. Consid. 1. Whether doth he think that the Parliament hath no power at all in matters ecclesiastical, but that the same power was in the King absolutely before the Parliament made the Statute of primo Elizab. as it was after, as his former words seem to affirm: if it was, what needed that or any Act to be passed, but an arbitrary government, if not in all things, yet at least in all matters ecclesiastical, which is the only desire of the Prelates, whereby they by flatteries and insinuations may do what they list. 2. Whether doth not this deny the King himself to have power to invest his son and heir in part, or in whole, of his power, if he please, as some Kings have done, and as David did. 3. Whether doth not this tenet deny the King's power to be devested from him to his officers for execution of his laws, seeing it ties all so upon his own person, that it seems to deny him power to unburthen himself. 4. Whether doth not this deny the King to have power to make Acts of Parliament in matters ecclesiastical, because in such Acts the King obliges himself to that Law; or whether doth not this tenet nullify all such laws, ipso facto, if the King's power cannot by himself be devested from him. XXVII. That the King's Declaration is therefore in the letter called a kind of Law, because it was neither act of Parliament, nor a mere▪ Act of council, but an Act of the King sitting in council, which (if not in all things else) without all question in all matters ecclesiastical is a kind of Law: Holy tab. p. 188. Consid. 1. Whether the Prelates could not wish there were no other kind of Law, neither Acts of Parliaments, nor Acts of council, but mere Declarations, and those only by their own directions, as in all things else, so especially in all matters ecclesiastical. 2. Whether the Prelates have not laboured to reduce all kinds of Law to an arbitrary government. XXVIII. That the King's majesty may command a greater matter of this nature, then that the holy Table should be placed where the Altar stood, and be railed about for the great decency, and that although the Statute of primo Eliz. had never been in rerum natura, pag. 32. Consid. 1. Whether the Prelates have not always persuaded that the greatest affairs of Church and State might be managed and performed, not only by mere commands without, but contrary to Acts of Parliament. 2. Whether Bishop Williams do not prove elsewhere that rails and altarwise placing are directly contrary to laws and Acts of Parliament. 3. Whether a subject is not guilty of laesae Majestatis▪ that by flattery betrays the King's judgement into the manifest breach of the laws established. XXIX. That the Act of primo Eliz. concerning ecclesiastical jurisdiction▪ was not a Statute introductory of a new Law, but declaratory of the old; Parliaments are not called to confirm, but to affirm and declare the laws of God. Weak and doubtful titles are to be confirmed: such clear and indubitate rights as his majesty hath to the ecclesiastical jurisdiction, are only averred and declared by Acts of Parliament. And all Declarations of this kind are as the stuff they are made of to last for ever. pag. 25. Consid. 1. Whether every part or parcel of ecclesiastical jurisdiction be perpetual, because the whole is such, so that Parliaments cannot change them. 2. Whether the High Commission is therefore to last for ever, contrary to the same authority that established it first. 3. Whether this tenet do not deny the power and privilege of Parliaments, if all ecclesiastical laws so once declared, are to last for ever (to please the Prelates) so that the Parliament cannot repeal the Statutes themselves do make. 4. Whether do not Parliaments rather affirm 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 ecclesiastical jurisdiction, which before were doubtful whether they ought to be by God's Law obeyed or no, may not be confirmed by the full consent of the parties whom they most concern 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 inferiors. 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 prosyllogisms contrary to a clear passage in the Word of God, or to an evident sunbeam 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 unlawful as upon the first. 2. whether a command which is truly contrary to an obscure passage in the word of God, may not be as unlawful in itself as to a clear. XXXII. That it is not enough to find a remote and possible inconvenience that may ensue therefrom, which is the ordinary objection against the book * Lincoln's ●●●reations. of Recreations, pag. 68 Consid. 1. Whether Bishop Williams do not here allow the book 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 counsel) will be more able to discover, and as ready to prevent any ill sequel that may come of it, as himself possibly can be, Holy Table, pag. 68 Consid. 1. Whether is a good subject bound to believe and rest assured that the council are such as they should be, though they be not, and so be bound in conscience to believe a falsehood. 2. whether is a good subject bound in conscience to believe and rest assured upon other men's goodness, for the safety of his own conscience. 3. whether the Papists do not so think 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 liturgy, Holy Table pag. 20. Consid. 1. Whether this do not imply that by a new Canon it may stand altarwise, though by the liturgy authorised by Parliament it may not. 2. whether this do not prefer a Canon before a Statute, and the Convocation before the Parliament. 3. whether 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 soon be mounted up by steps, that the Minister may be seen and heard of the Congregation, I cannot tell you without new directions. For the orders made, 1561. require plainly, that if in any chancel the steps be transposed they be not erected again, and these were high Commissioners, grounded upon the Act of Parliament, who set forth these orders. Which how far they bind, I dare not determine being▪ as you say, none of the ablest Canonists in the Church of England, Holy Table, pag. 206. Consid. 1. whether this do not intimate, that by new directions the Bishops may cross the orders authorised by Parliament. 2. whether he doubt how far orders, grounded on Parliament, may bind, and yet affirm in the next Tenet, that the Convocation maketh strong and binding Canons. 3. whether it be not undeniably 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 himself. Doctor Heylin spoke only of the writer of the Letter, and so it is plane they are both one man: and Holy Table, pag. 58. he saith this pamphleteers whole book is but a libel against a Bishop, but that book (as Coal from the Altar) was written only 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 Lincoln: for both in the Title page, and in the licence, it is said to be written by a Minister of Lincolnshire. XXXVI. That the reverent house of Convocation is not convened or licenced by the King to make permissions that men may do 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 kingdom: Holy tab. pag. 205. Consid. 1. Whether it was not a brave world for Prelates, to make what laws they pleased, if they could but get the King's consent. 2. Whether he do 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 laws and Canons confirmed (for otherwise he is in his eccentrics, and moves not as he should do) why then in such a case as we had even now, that is a case of diversity, doubt, and ambiguity, he is punctually to be obeyed by those of his jurisdiction, be they of the clergy or of the laity: holy Table: pag. 68.69. Consid. 1. Whether the Bishop expecting obedience if he command according to the laws and Canons in cases of doubt and diversity, being learned, and knowing his grounds, may not better show his grounds and evidence of the lawfulness, to satisfy the weak consciences, then to force obedience against their consciences without any ground. XXXVIII. That in matters of doubting and ambiguity the inferior shall be approved of God for his duty 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 wilful and presumptuous sins. 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 seek more their own pride and vainglory, than the glory and service of God. 4. Whether this doctrine be not devilish and Popoish, and clean contrary to S. Paul, who saith, that he that doubteth is damned if he eat, because he eateth not of faith; For whatsoever is not of faith is sin, Rom. 14.23. and vers. 5. Let every man be fully persuaded in his own mind. XXXIX. That Elders are no elder than Calvin and Beza: Holy Table, pag. 79. Consid. 1. Whether Calvin and Beza were as old as Saint Peter, who was also an Elder, 1 Pet. 5.1. 2. Whether the Bishops translated the Bible false, who translated Presbyter an Elder. XL. That a single Priest, qua talis, in that formality and capacity only as he is a Priest, hath no key given him by God or man, to open the doors of any external jurisdiction: Holy Table, pag. 73. Consid. 1. Whether Bishop Williams have known any double Priests except one double dealing Priest, who promised the Duke to marry his kinswoman, and so got a Bishopicke, meaning only to play the Priest. 2. Whether a Priest have not as much power as he confesseth a Deacon hath, as in Tenet 45. 3. Whether he ever knew Priest that was not first Deacon, and whether he loseth his Deaconship in taking Priesthood, and then why doth not a Bishop lose his Priesthood as well in taking a bishopric. 4. Whether he will hold the same position in case a Bishop and a Priest should be both one. XLI. That he hath a Consistory within in foro penitentiae, in the Conscience of his Parishioners, and a key given him upon his institution to enter into it. But he hath no Consistory without in foro causae in meddling with ecclesiastical causes, unless he borrow a key from his Ordinary, holy Table, pag. 73. XLII. That although they be the same keys, yet one of them will not open all those wards, the Consistory of outward jurisdiction being not to be opened by a key alone, but (as you may observe in some great men's gates) by a key and a staff, which they usually call a Crosier, holy Table, pag. 73. Consid. 1. Whether there be any need to tie the keys of Christ to staves for fear of losing them in corners, as the keys of great men's gates may be lost. 2. Whether Christ forgot to give the Crosier staff with the keys, and wanted Bishop Williams to put him in mind, as he saith, pag. 207. of Alfonso the wise, who blasphemously wished to have been at God's elbow at the creation of the world, to have put him in mind of some things to have made them better. 3. Whether this staff do fit well the key hole, and will turn naturally upon all those words, or rather doth it not properly break open the door, as Bishops use to do by violence. 4. Whether the key given the Priest, and only without the use, be not given him in mere mockage, being the very same with the Bishop's key given him in consecration. 5. Whether Bishop Williams think in his conscience, that the Parliament of England, and the Doctors their chaplains, who adhere to this doctrine, and allow the Popish schoolmen's double power, or the other professed Puritans (as he calls them) who adhere to the only Word of God, teach the more orthodox doctrine. XLIII. That it is a thing unreasonable, and altogether illegal, that a Christian man laying open claim to his right in the Sacraments, should by the mere discretion of a Curate be debarred from it, Holy Table, pag. 177. Consid. 1. Whether it be not a thing unreasonable, and altogether illegal, and illevangelicall too, that a godly and discreet Curate should be forced by the mere discretion (nay bribing) of a Bishop's Chancellor, to administer the Sacrament to one that his own eyes hath seen drunk, his own ears hath heard swear, and his own knowledge hath known to be most lewd and damnably wicked, and yet to his own further damnation will lay open claim to the Sacrament. 2. Whether the Prelates be not unreasonable, and their doings altogether illegal, who will admit into the ministry of the Word and Sacraments, and to have cure of hundreds of souls, such men as have not discretion to put back a drunken dog, and swearing rogue from the Sacrament, and to admit an honest Christian to the same. XLIV. That it is against the practice all of antiquity, that the Priest should offer of his own head, to keep off any Christened and believing man from the sacred mysteries, Holy Table pag. 178. Consid. 1. Whether it be not against the practice of all antiquity, that a Bishops Lay Chancellor should force a Minister to deliver the Sacrament, where he thinks in his own conscience it is unworthily received. 2. Whether Bishop Williams his head piece be in right temper, when he confesseth the Deacon may do this, and yet the Priest may not, whereas the Deacons power was ever less than the Priests, &c. 3. Whether Bishop Williams, for all his wit, have not a bad memory, who forgets that all Priests are now Deacons. XLV. That it was the Deacon (whose power our Archdeacons now by collation of the Bishop, and prescription of time have incorporated in their jurisdction) that always executed this severity, holy Table, pag. 178. Consid. 1. Whether it was ever heard of, that Deacons had more power than Priests, when as every greater includes the less. 2. Whether Bishop Williams confess not here, that archdeacon's power is not by Divine right, but by collation of the Bishop and prescription of time. XLVI. That the Curate is but to present to the Ordinary; and to admonish the offender and that in private only, pag. 179. Consid. 1. whether the Prelates pride and covetousness do not appear herein, that they will suffer the Curate to do nothing, and yet will proceed themselves upon his presentment. 2. whether they do not the devil great service, who seek to conceal and hide gross and public sins. XLVII. That from the time that the Apostles appointed the first Deacons to our present Archdeacons, (in whose office the ancient power of the Deacons is united and concentred) incumbents have been excluded from meddling with the utensils of the Church or ornaments of the Altar: Holy Table, pag. 79. Consid. 1. whether Bishop William's wits were not gone a woolgathering, when he would prove out of Acts 6.2. that because the Apostles were not able to preach the word, and also to provide for, and dispose of the maintenance of all the power of many Nations, both Jews and Gentiles, the Church daily increasing from three to five thousands, and from five to many thousands ergo, a Parish Priest who may tell all his parishioners in an afternoon, may not meddle with the Communion-Table, and Church utensils. 2. Whether the Altar had such ornaments from the time that the Apostles appointed the first Deacons. XLVIII. That, so far were the ancients from making a Parish Priest a stickler in vestry affairs, that a council saith clearly that the Priest can boast of nothing he hath in general, but his bate name; not able to execute his very office without the authority and ministry of the Deacon, holy Table, pag. 79. Consid. 1. Whether the ancients were not as far 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 creep on with time and leisure to the bosom of the Church, pag. 117. Consid. 1. Whether this old time was so old as the Apostles time, when there were converted and baptised 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 than by their new birth and faith. 3. Whether unbelievers may not by time and leisure come to the bosom of the Church, and true believers be kept out for a long time. 4. Whether this do not savour of Anabaptism. L. That the children of this Church be those in the writer's stile that will give ear to the voye and Canons of this Church: the children of this Commonwealth are such as obey the wholesome laws and reiglement of this State and kingdom. But base sycophants that slight 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 thinks, no true children of the one or the other: Holy tab. pag. 191. Consid. 1. Whether an ear to the Canons of Bishops rather than an heart to believe the Gospel, doth make true Children of this church. 2. Whether all are base sycophants, and no true children of the Church, that slight the Canons of their Bishops. 3. Whether do any hope by flattery to prey upon Church or commonwealth, more than Bishops. LI. That the irregular forwardness of the people (in taking down Altars in King Edward the sixth days) the writer of the Letter doth no more approve of then I (the writer of the Holy Table) do of your stickling in this sort for table-altars, upon pretence of the piety of the times, and running before the declaration of your Prince, and the chief governors of the Church, Holy Table, p. 188. Consid 1. Whether doth the writer of the Letter disapprove of people's forwardness to take down Altars in King Edward's 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 chief governors of the Church for such purposes. 3. Whether did not Bish. Williams in three several places, viz. tenet 34.35. and in this 51. lay a foundation for the new Canons of the last convocation? General Notes. 1. How well he 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 he 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 prelates power over other Ministers for making new Canons and Declarations; for forcing obedience to them; for subtle policies to introduce common and frequent new appellations, by metaphorical excuses for teaching them to load all their innovating trumperies upon the King's power and prerogative; it is manifest, that he yields more than the others did demand; he tells them that which they did not understand; he teaches them the way to effectuate their designs; he lays 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 Lincoln says, yea, though it will not; he allows not Bellarmine's exception. h. table p. 230. or tenet 9 The Vicar would call it an altar to his parishioners in his ordinary talk; the Bishop denies not, but that the name hath been long metaphorically in the Church, and so he'll not blame the Vicar to call it, not only frequent in his talk, but even in the Pulpit, holy table, p. 75. or tenet 7. Heylin cannot ascend to discourse of the altar without bowing; Lincoln says, 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 church's children &c. Nay more yet their bowing shall not serve the turn, except they make a lowly courtesy; Nay, more than all this, (I hope he'll have cringing enough at last) such a lowly courtesy as hath been accustomed. holy table, p. 99.100 and tenet. 16. the Vicar would bow to the name of Jesus, haul. table pag. 13. Lincoln will not only practice bowing himself, but also entail it upon our posterity, tenet 13. holy table p. 101. The Vicar and Heylin would fain use the appellation of second service, yea, that you may, saith Lincoln, and justify it too by regal authority, out of the book of Fast. 1. of the King. holy table pag. 15. ten. 11. Heylin believes, that by virtue of the Statute 1. Elizab. c. 2. the King's majesty 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 Lincoln is a little bolder than Heylin (who durst but only wrest laws, not overthrow fundamentals) alas man (saith he) you come short, you write nothing like a (prelatical) 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 King's power in matters ecclesiastical cannot by any power whatsoever, no, not by his own, be devested from him; you speak most derogatorily to his majesty's 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 mitres) are to last for ever; they are no Jonah's gourds, to serve a turn or two, and so expire (for then Bishops were undone) and therefore Master Coal I shall yield, that the King's 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-book be flat against it) he may do this, and more, though the Statute of primo Eliz. had never been made; For Stephen Gardiner, an honest Prelate, who burned up the puritanes, whom we 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 express clearly the power pertaining to a prince by that sounding and emphatical compellation, holy table, cap. 2. pag. 22. to 26. and 32. Heylin and other prelatical persons, hold, that the setting of the table altarwise being exacted by the Ordinary, requires more of men's obedience, than curiosity, and that they are not to demur 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 think themselves excusable, if they obey upon command; but Heylin comes short, and wants skill; for Lincoln affirms, that the inferiors shall not only be excusable, but more yet, even approved of God for their duty and obedience, and never charged as guilty of error for any future inconvenience, holy table pag. 69. and this were brave for the Prelates, if Lincoln could but show God's charter for it, from his own 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 he can find never a one proper for his purpose, yet, rather than fail, any improper parcel of matters (which though they be as weak with the learned, as Claudius Gillius, or lame Giles, p. 172.) yet will serve to plunder the poor ignorant people, who take all things as properly which are spoken commonly, and for this Lincoln helps him out and fits him supererogatorily: I do grant freely (saith he) that in the Scripture, and the ancient Fathers, we do meet with not only these few which you reckon up, but a great many more duties and virtues 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 only stirred up with the meditation, but many times sown and first engendered by the secret operation of this blessed sacrament. Nay, yet further, in contemplation of all these special graces of the spirit wrought in our souls by means 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 do as much, p. 108. and so having furnished Heylin with many sacrifices and more altars, some half a score at least, he concludes▪ Now consider with yourself, whether it were fitter to make use of these altars for your unproper sacrifices, and have all these Greek and Latin Fathers to applaud you for the same, rather than to rely upon some miracle of a good work in hand, or some poor dream of the piety of the times, ho. tab. p. 107.108.112. And now by these few instances, among many others which might be alleged, it will appear to any rational man what manner of Champions for the truth the Prelates are indeed; so that I may well conclude with his own Greek proverb, holy tab. p. 227. that as the Fox hath many tricks, but the hedgehog, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, though but one, yet a great one, to wind up himself towards a combat; so that his adversary shall have nothing but prickles to fight against: so Heylin, Shelford, and his old chaplain Pocklington had many tricks, like Foxes, to nibble at Popery, but Lincoln, like an Urchin (for so he compares Bishop jewel) had but one trick, but that was a great one, yet not to set his adversary the sharp to fight against, but to yield up into his hands, Totum quaesitum, all the whole controversy, and more than all too; so that it was not Religion, or the true worship of God, that he defended. Note. 2. What cause he did defend. But though he would not speak a word for the Truth, and true Religion; though he be content to entail Jesuitical bowing and holy-table-cringing upon his posterity; though he will uncalendar his children from the Church that will not bow; though he yield unto the Doctor that the King may do any thing, with or without a Parliament; that the inferiors are to obey all things and yet be approved of God▪ that the table may be changed to an altar, in altarwise 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 mass, to which himself will say Amen; though he yield all this and much more, which the Papists never enjoined, which Heylin forgot to call for, and I forgot to reckon up; yet there is one thing so sticks in his stomach, that he will never yield▪ no, not an inch, not an hairs-breadth▪ come what will, and that is, That Mounsieur the half-vicar, should have a power to remove of his own head, the Communion table▪ to call that an altar (without his leave) which the rubric of the service-book calls not so; and to be enabled to this by the Canons, and to be a judge of the conveniency of the standing thereof, yea, a more competent judge than the Bishop and his surrogates, and not to permit the Church-officers to do what they are enjoined by the Prelate; this is such a piece of policy as (if it were but countenanced) would quickly make an end of all discipline in England. Here is not only I. C. John Cotton, but T. C. Thomas Cartwright, up and down, and new England planted in the midst of old, holy table, p. 70. this is jesuitical in the highest degree: for, to impair the power of Bishops is no little sin (which is strange, for no man defends Bishops more than 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 tells them plainly, they had no more power to erect than to consecrate an altar; and not many years after, about Justinian's time, Hormisdas made an absolute decree to inhibit Priests to erect any altars under pain of deprivation, p. 72. which (saith he) I press only historically, to let you see what severity they would have used eleven hundred years ago to chastise his insolency, if such a rumour had been raised, as this vicar's behaviour raised in the neighbourhood; and therefore (saith he) I press this for doctrine, that a single Priest hath no key of any external 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 staff, (for Bishops will needs be bang beggars) and this ancient doctrine (of the Pope) is opposed by none, but professed Puritans, p. 73. they say indeed▪ that the Bishop's power was the poisonous egg out of which Antichrist was hatched. p. 74. But (though he cannot confute this, yet before he will yield an inch of this authority he would hazard a hundred mitres; but for matter of worship or doctrine, popery or Idolatry, he will easily yield any thing; and if God will not permit prelatical Arminians to hypocritize a little, and pretend to worship him, when they worship an altar (if no man else will speak) let him strike the Churches with thunder, the people with pestilence, the Land with the sword, and the kingdom with all manner of judgements rather than a Bishop should say any thing to offend his Grave metropolitan (or mitre of policy) and so incur his displeasure, and break his oath of consecration, being sworn to obey him. Note. 3. What Authors he quotes to prove his opinions and tenets. And as he denotes his whole forces to be employed in stickling for his own prelatical power and authority, and to maintain his own popish opinions and erroneous tenets; so in nothing doth he more manifestly bewray his corrupt mind than in his few quotations of Scriptures, and his full stuffing both text and margin with the very worst trumpery he can find in all the rabble of Popish forgeries, and that without the least show of dislike of the matters contained, or any touch of discovering of their counterfeit writings, most nefariously betraying the simple mind of the unlearned reader into a favourable opinion of so bad and plainly forged works, as the more judicious sort of Papists themselves do utterly dislike and disclaim; I speak 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 speak freely, among the more ingenuous Papists, we may find much more plain deading. Well fare old Bellarmine, he might have made a good English Bishop, in respect of Bishop Williams, for Bellarmine told us honestly, that the mass attributed to S. James, had so much added and augmented by the later priests, that it was hard to say which part was S. James's, Bellarmine de Script. Eccl. we may say none at all. Bishop Williams would have us think just all, for he quotes him without disclaiming any part once ho. tab. 204. and again. pag. 234. and lest English readers should mislike it, he calls it not mass, as the Papists do but liturgy, as Prelates use to call English mass-books, and so makes it S. James his liturgy, as if it were all gospel, although it be as unlike S. James, 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. James composed; again, it saith, commemorationem agamus benedictae Dominae nostrae matris Dei & semper virgins Mariae, let us make commemoration of our blessed Lady the mother of God, and a perpetual virgin: again, it calls the sacrament incruentum sacrificium, a bloodless sacrifice, and saith, dimitte spiritum sanctissimum, ut efficient 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 again, memento Domine sanctorum patrum, fratrum & episcoporum, be mindful O Lord of our holy fathers, friars & Bishops, Martyrun, confessorum, doctorum, Martyrs, Confessors & Doctors, Ave Maria gratia plena, hail Mary full of grace, &c. And moreover, it calls the altar supercoeleste, mentale, & spiritale altare suum, his more than heavenly, mental and spiritual altar. Now, if Bishop Williams have the brow to do it, let him say all this mass is S. James his, or, let him say (which Bellarmine honestly confesseth he cannot) which part of it was made by S. James, and yet in an English book, which both learned and unlearned are to read, he quotes it twice or thrice, as Saint James his liturgy, 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 man's but S. Peter's, 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. Peter's liturgy, 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 we will take it upon the honest word of these two Bishops, Lindan and Lincoln, we 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 govern 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, we find in this mass Saint Peter reverencing his own long-dead memory, as memoriam venerantes beatorum Apostolorum Petri, Pauli, Andreae, Jacobi, Joannis, Thomae, Philippi, Bartholomaei, Matthaei, Simonis, Thaddaei, Lini, Cleti, Clementis, Xisti, Corneili, Cypriani, Laurentii, Chrysogoni, Joannis, & 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, James John, Thomas, Philip, Bartholomew, Matthew, Simon, Thaddeus, Linus, Cletus, Clement, Xistus, Cornelius, Cyprian, Laurence, Chrysogon, John and Paul, Cosmas and Damian, and of all thy Saints, for whose intercession and prayers, grant that in all things we may be guarded by thy protection. See now whether all this good stuff be not S. Peter's, or else say Lincoln twangs: nay, here is still more, such, nobis peccatoribus, &c. portionem aliquam & societatem largiri dignaris cum sanctis Apostolis tuis, & martyribus, cum Joanne, Stephano, Matthaeo, Barnaba, Ignatio, Alexandro, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia, Agnete, Cecilia, Anastasia, Barbara, Justina, &c. Vouchsafe to give us sinners &c. some portion and fellowship with thy holy Apostles and Martyrs, with John, Stephen, Matthew; Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucia, Agnes, Cicely, Anastasy, Barbara, Julian, &c. Now, let Lincoln, if he have the face, say that this is all S. Peter's own liturgy. A third of his Masses and which is not once slipped in by chance, but quoted at least twice, as p. 175. & 204. and this he calls Saint Mark's liturgy or service-book, and yet he hath not the honesty to tell us (as the Papists ingenuously do) that edita est a Cardinale Sirleto sub hujus nomine Lyturgia quaedam, there is a certain liturgy under Saint Mark's name, set forth by Cardinal Sirlet. And here pax omnibus is reiterated at least nine or ten times; and S. Mark, if we may believe Lincoln, enjoins them to pray pro Rege, Papa & Episcopo, for the King, the Pope and the Bishop: and again, he mentions beatissimum pontificem N. reverendissimum episcopum, the most blessed Pope, the most reverend Bishop, and prays for all Bishops, Priests, Deacons, subdeacons, Readers, singingmen and Laymen, and he calls the Altar, Sanctum coeleste & rationale altare, the holy heavenly and reasonable altar, and enjoins to pray for the City, saying, prolege civitatem istam propter martyrem & Euangelistam Mareum, Protect this City for thy Martyr & evangelist S. Mark his sake, and these are Saint mark his own words, we never question what Lincoln says: and again, the Deacon reads the Diptychs or holy Tables containing a catalogue of the dead, and the Priest bowing prays for them, saying, Horum omnium animabus dona requiem, dominator Domine Deus noster, give rest O Lord God our governor, to the souls of all these; and again, 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 souls of our fathers and brethren, remembering our forefathers, the Patriarchs, Prophets, Apostles, Martyrs, Confessors, Bishops, Saints, just men, &c. and our holy father Saint mark, the Apostle and evangelist, &c. Now, all these must needs be Saint Mark's words; for Lincoln's ipse dixit, whose words are all demonstrations, and therefore never distrust him, but take at it all adventures. His fourth mass is Saint Ambrose liturgy, pag. 275. which he saith (and you may believe him) all the world (not an old horse excepted) knows to be very ancient, 'tis wonder he derives not its pedigree (like Episcopacy) from Adam; but he saith enough, and we must take his word wit●out any more ado: His fifth mass is Saint Basil's liturgy, which as the former was of great antiquity, so this is of as great authority, and must needs be some Gospel-like piece; for he musters it up to defend his cause, no less than six or seven times, as holy tab. p. 178 193.196.211.214.234. wherein it appears how exactly he conned these mass-books, and had them ad unguem, ready even to words and syllables: The sixth mass he makes use of, is Saint Chrysostom's liturgy (as he calls it) though all the world know that he was more frequent in the Pulpit than in the reading pew, and more laborious in sermons, than mass-books, as his sweet Sermons yet extant, taken by ready writers from his own mouth in the pulpit, Socrates Eccles. hist. lib. 6. cap. 5. do declare him a gold-mouthed preacher, yet Lincoln quotes this liturgy, as if it were Chrysostom's indeed (though it make mention of Chrysostom himself) no less than eight times, as in p. 99.100.174.178.193.196.214.234. His seventh mass, or liturgy, is that of the Patriarch Severus, set forth in siriack and Latin, by Guido Fabritius, this he brings in ho. tab. pag. 196. His eighth liturgy, is the Aethiopian, which he rouzes up from a dead sleep to help him twice, h. tab. p. 178.196. His nin●h is the Mozarabick liturgy likewise twice brought in, to wit, p. 37. and 232. so that these nine masses or liturgies, like nine worthies, or invincible Champions, he musters up no less than thirty times, stuffing the margin with such like Authors, thereby bringing an English reader into a good opinion of Masses and liturgies, and drawing him to think, 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 do not serve his turn, he makes use of Pope Pius quintus new missal, as p. 35. and if this fail, the main authority be relies upon is, the Roman pontifical, h. tab. p. 220. and p. 197. so that he will never want authors to his purpose, so long as any friars and Monks of Italy, France and Spain, who have nought else to do, can but forge any pamphlet on the Fathers. Note. 4. How he respecteth popish Writers, and how the Protestants. And as his principal grounds lie upon Popish Authority, and his chief strength consists in Jesuits and Schoolmen, and mass-books, so he cannot but respect those to whom he is so much engaged; and therefore it is no wonder to hear him call, Lindwood, our learned gl●s●●t▪ holy Table, page 178. and Austin (the black monk of Canterbury) 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 imp of Satan's subtlety, Julian the Apostate, he terms a witty Prince, page 157. And those that follow the popish school men, judicious Divines, pag. 74. but contrariwise, those that embrace the only Word of God, he calls professed Puritans▪ pag. 74 and nothing but Puritan, pag. 191. and down-right puritanes, p. 189. and sectary or Puritan, pag. 138. and Knave Puritan, pag. 139. and puritanes in France, pag. 77. and these are his general terms, and he uses particular persons no better; Calvin is but a polypragmon, or busybody, 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 own country, yet in English it sounds with as much grace, as if we should call the Bishop of Lincoln, shone ap Willom, which if he should never be otherwise called, would not be much for his credit; and as these persons, so assemblies, he prefers the prelatical Convocation before the Parliament, at least twice, pag. 24. and 35. which agrees with what he says of their authorities, tenet 35. and 36. compared, and lays the foundation for the late Convocation in three several places, as appears, tenet 34. of a new Canon, and 35. of new directions, and 51. of declaration of the Prince and chief goverenours of the Church, so that it is hereby evident what manner of man he is; the consideration whereof moved me, though before I respected no clergyman in England more than he, and though neither he nor any of his ever did me in particular▪ any wrong, to exasperate me against him▪ and though I might rather have petitioned (in respect of personal injuries and sufferings for a good cause) against one of Canterbury's chaplains, who heavily afflicted me in the university, the cause whereof he could not declare, unless it were for not cringing to the altar, or against London's Officers, who have injuriously wronged me of my living, unto which I was entitled by ordination; yet digesting mine own injuries, I have rather become an humble supplicant to the Honourable Court of Parliament in behalf of the truth and doctrine of Christ▪ beseeching them to defend both it and me; and if any man make a doubt of what hath been said, let him seriously (as I have done twice) cast a third look over Lincoln. The Nicene Creed or Faith was found to be a true Faith by the Truth itself, and plain testimonies of holy Scripture: Constant. mag. Epist. ad Eccles. Alexand. Socrat. hist. lib. 1. cap. 6. FINIS. Errata. GEntle Reader, to avoid titubations, correct these errors with a pen, before you read the book: in some books for fol. 8. is set down 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 appear, I desire thy Christian charity.