The consecration and succession, of Protestant bishops justified, the Bishop of Duresme vindicated, and that infamous fable of the ordination at the Nagges head clearly confuted by John Bramhall ...

CAP. IX. The Fathers insist too much upon the Authority of their ovvn party, VVhy Consecration is not mentio∣ned at Restitution, The exactnesse of our Records justified. (Book 9)

IT seemeth to me, that the Fathers insist too much upon the honesty, and virtue, and learning of their own party▪ In dis∣pute with an Adversary, virtue is like fire, which preserveth it self by being covered with ashes: but spread abroad by osten∣tation, it is quickly extinguished; espe∣cially Comparisons are odious, and beget altercation. We say, there is not a Hill so high in Lincolnshire, but there is another within a Mile as high as it: take you the reputation of learning and prudence, so you leave us the better cause; and we shall be able to defēd it well enough against you. But the maine defect in this part of your discourse is this, the Bishop of Chalced•••• confesseth of Mr. Oldcorn, one of your Order, that he acknowledged these Re∣cords to be Authentick, and the rest of the

imprisoned Priests, who viewed the Re∣cords, are charged publickly in print to have done the same, by Bishop Goodwin, by Mr. Mason; every thing ought to be unloosed the same way it is bound. They were all Schollars and could write, if this charge were not true, they ought to have published a Protestation to the world in print to the contrary, whilest their Adver∣saries were living, whilest the Witnesses were living: but now after they and their Adversaries, and the witnesses are all so long dead, to talke of a verball protestation to some of their Friends, upon hearsay, signifieth nothing.

Now we must make another winding, and return to Bishop Barlow: but I hold to the clue, in hope at length to get out of this fictitious Labyrinth. Henry the 8. Letters Patents, vvhereby Bishop Barlow vvas installed in (they would say restored to) the Temporalties of his Bishoprick, make mention of his acceptation and Confir∣mation, but none of his Consecration. why should this last be omitted, if he were really consecrated? This objectiō sheweth nothing, but the unskilfulnesse of the Fa∣thers in our English Customes and Forms.

Let them compare all the restitutions of their friends to their Temporalties in En∣gland, as Cardinall Poles, Bishop Gardiners and the rest, and they shall find the Form the very same with Bishop Barlowes; I hope they will not conclude thence that none of them were consecrated. The reason of the Forme is very prudent, In a Restitution to Temporalties, they take no notice of any Acts that are purely Spirituall, as Con∣secration is: but onely of such Acts as are Temporall, as Acceptation and Confirma∣tion.

But if he was restored to his Temporalties not being Consecrated, he might also sit in Parlia∣ment without Consecration. The Assumtion is understood, but Bishop Barlow was restored to his Temporalties without Consecration; which is most false. From the Conver∣sion of the Nation untill this Day, they are not able to produce one instance, of one Bishop, who was duely Elected, duely confirmed, and duely restored to his Tem∣poralties by the Kings Mandate, without Consecration, or did sit in Parliament without Consecration. He must sit in Parli∣ament in his Episcopall habit, but that can∣not be before Consecration. It seemeth they think that Bishops sit in Parliament, as Tem∣porall

Barons: but it a great mistake, Bi∣shops sate in the Great Councells of the Kingdome, before the names of Parlia∣ment or Barons were heard of in England.

They bring an Argument from the exact∣nesse of our Records, and that connexion that is between Records of one Court and ano∣ther. The first thing necessary to obtein a Bishoprick in England, is the Kings Conge d'eslire; that appears in the Rolles. Next, the actuall Election; that appeares in the Records of the Dean and Chapiter. Third∣ly, the Kings Acceptation of the Election, and his Commission to the Archbishop, or four Bishops in the Vacancy, to Confirm the Election and Consecrate the person E∣lected and Confirmed legally; that appeares in the Letters Patents enrolled. Fourth∣ly, the Confirmation of the Election be∣fore the Dean of the Arches, but by the Archbishops appointment, (this is perfor∣med alwaies in Bow Church, except extra∣ordinarily it be performed elswhere by Commission); this appeares in the Records of the Archbishop. Fifthly, the Conse∣cration it self by the Archbishop and other Bishops, or other Bishops without him by virtue of his Commission; this appeares in the Records of the Protonothary of the See

of Canterbury. Lastly the Restitution of the Temporalties; which appeares in the Rolles, and his Enthronisation in the Re∣cords of the Dean and Chapiter. Every one of these takes another by the hand, and he who will enjoy a Bishoprick in England, must have them all. The Chapiter cannot elect without the Kings Conge d'Eslire. The King never grants his Letters Patents for Confirmation and Consecration, untill he have a Certificate of the Deā and Chapiters Electiō. The Dean of the Arches never con∣firms, untill he have the Kings Commission. The Archbishop never Consecrates untill the Election be confirmed. And lastly the King never receiveth Homage for the Bi∣shoprick, or giveth the Temporalties, nor the Deā and Chapiter Enthrone, untill after Consecration. He that hath any one of these acts, must of Necessity have all that goe be∣fore it in this Method: and he that hath the last, hath them all. But this was more then Mr. Neale, or whosoever was Inventer of that silly Fable, did understād, otherwise he would have framed a more possible relatiō.

Hence they argue, The Records being so exact, how is it possible that no Copies of Barlowes Consecration do appeare in any Court or Bi∣shoprick of England? They mistake the mat∣ter wholy, the Consecration ought not to

appeare in any Court but one, that is that Registry where he was Consecrated, which being not certainly known, at so great a distance of time, is not so easily found, and I believe was neversought for yet further thē Lambeth. But all the other Acts doe appeare in their proper Courts; The Kings Licen∣se, the Dean and Chapiters Election, the Kings Letters Patents, the Confirmation of the Dean of the Arches, which all goe be∣fore Consecration: and his doing Homage, and the Restitution of him to his Tempo∣ralties, and his Enthronisation, all which do follow the Consecration, and are infal∣lible proofes in Law of the Consecration: as likewise his sitting in Parliament, his Or∣deining of Priests, his Consecrating of Bi∣shops, his letting of Leases, his receiving of Heriditamēts to him and his Successours, his exchanging of Lands; all which are as irrefragable proofes of his Consecration, as any man hath to prove that such persons were his Parents, either Father or Mother. And whē the right Register is sought, which must be by the help of the Court of Faculties, I doubt not but his Consecration will be found in the proper place, as all the rest are.

Mr. Mason alleged, that Bishop Gardiners Consecration was not to be found in the Register of Lambeth, any more then Bi∣shop

Barlowes: yet no man doubted of his Ordination. They answer first, that Mr. Mason did not seek so solicito••sly or diligently for Bishop Gardiners Consecration, as for Bishop Barlowes. Then why do not they whom it doth concern, cause more diligent search to be made? without fin∣ding the Records of Bishop Gardiners Con∣secration, they cannot accuse Bishop Bar∣low of want of Consecration, upon that onely reason. Secondly they answer, that if Gardiners Consecration, were as doubt∣full as Barlowes and Parkers, they would take the same advise they give us, to repaire with speed to some other Church of undoubted Cler∣gy. Yes, where will they find a more un∣doubted Clergy? They may goe further and fare worse. Rome itself hath not more exact Records, nor a more undoubted Succession, then the Church of England. There is no reason in the world to doubt either of Archbishop Parkers Consecra∣tion, or Bishop Gardiners, or Bishop Barlo∣wes. Neither doth his Consecration con∣cern us so much, at the Fathers imagine: there were three Consecraters (which is the Canonicall number) besides him.

It is high time for the Fathers to wind up, and draw to a Conclusion of this Argu∣mēt. That which followeth next is too high

and can scarcely be tolerated; to accuse the publick Records and Archives of the Kingdome, and to insimulate the Primates and Metropolitans of England of Forgery, upon no ground but their own Imaginatiō. I doubt whether they durst offer it to a wi∣dow Woman. As to the impossibility of forging so many Registers, in case there be so many, it is easily answered, that it is no more then that the Consecraters and other persons concerned, should have conspired to give in a false Certifi∣cate, that the Consecration was perfor∣med with all due Cerimonies and Rites, and thereby deceive the Courts or make them dissemble. Should any man accuse the Generall of their order, or one of their Provincialls, or but the Rector of one of their Colleges, of Forgery and counterfei∣ting the publick Records of the Order; how would they storm, and thunder, and mingle heaven and earth together and cry out. No moderate or prudent persons can suspect that such persons should damne their soules, that so many pious learned Divines should engage them∣selves and their posterity, in damnable Sacrileges, without feare of damnation.

If a man will not believe every ridiculous Fable, which they tell by word of mouth upon hearsay, they call persons of more vir∣tue learning and prudence then themselves, Foo∣les and Knaves: But they may insimulate the principall Fathers of our Church, of certifying most pernicious lyes under their hands and seales, not for a piece of bread, which is a poore temptatiō, but for nothing, that is to make them both Fooles and Kna∣ves. Is not this blowing hot and cold with the same breath? or to have the Faith of our Lord Iesus Christ with respect of persons? Com∣pare the politicall principles of the Church of England with your own, and try if you can find any thing so pernicious to mankind and all humane Society, in ours more then in yours. Compare the Case Theology of the Church of England, with your own, and try if you can find any thing so destru∣ctive to Morality, to truth, and Iustice, and Conscience, as might lead us to perpe∣trate such Crimes more then yourselves. We are not affraid of a Paralell. You pro∣fesse great endeavours to make Proselites; we do not condemne Zeale, yet wish you had more light with it: even in prudence, which you yourselves extoll, this is not your right Course, to follow those Birds, with noise and clamour, which you desire to catch.

In summe, your answer or solution is full of ignorant mistakes. It confoundeth Civill Rolles and Ecclesiasticall Registers. It supposeth that our Records are but tran∣scriptions, one out of another; whereas every Court recordeth its own Acts, and keeps itself within its own bounds. It ta∣keth notice but of one Consecrater: where as we have alwaies three at the least, many times five or six. It quite forgetteth pu∣blick Notaries, which must be present at every Consecration with us, to draw up what is done into Acts; with us every one of these Notaries when he is admitted to that charge, doth take a solemne Oath upon his knees to discharge his Office faithfully, that is, not to make false Certificates. Se∣condly, it is absurd and unseasonable, to enquire how a thing came to passe that ne∣ver was: you ought First to have proved, that our Records were forged, and then it had been more seasonable to have enqui∣red modestly, how it came to passe. Third∣ly, it is incredible, that persons of such prudence and eminence, should make false Certificates under their hands and seales, to the utter ruine of themselves and all that had a hand it, and no advantage to any per∣son breathing. It is incredible that those

Records should be counterfeited in a cor∣ner, which were avowed publickly for Au∣thentick by the whole Parliament of En∣gland in the 8 yeare of Queen Elisabeth; which were published to the world in print by the person most concerned, as if he da∣red all the world to except against them: and yet no man offered to except against them then. Fourthly, it is impossible to give in a false Certificate of a Consecration which was never performed in England, (especially at Lambeth) before lesse then thousands of eye witnesses: and that at Lambeth, in the Face of the Court and West∣minster Hall. Surely they thinke we con∣secrate in Closets, or holes, or hay mowes. They may even as well say that the publick Acts of our Parliaments are counterfeited, and the publick Acts of our Synods are counterfeited, and all our publick monu∣ments counterfeited. It is none of the ho∣nestest Pleas, Negare factum, to deny such publick Acts as these. Fifthly, this answer is pernicious to mankind, it is destructive to all Societies of men, that Bishops of so great eminence, should conspire with pu∣blick Notaries, to give in false Certificates, in a matter of such High Consequence as Holy Orders are, without any temptation,

without any hope of Advantage to them selves or others. It affordeth a large Semi∣nary for jealousies and suspicions. It ex∣terminateth all credit and confidence out of the world, and instructeth all men to trust nothing, but what they see with their eyes. Lastly, it is contradictory to them∣selves; They have told us, I know not how often, and tell us again in this Paragraph, That if the Nagges head Consecration had been false, they might have convinced it by a thousand witnesses: Here they make it an easy thing, for the Consecraters and other per∣sons concerned, to conspire together to give in a false Certificate, that the Consecration was per∣formed with all due Ceremonies and Rites, and thereby deceive the Courts or make them dis∣semble. If the world will be deceived so, it is but right and reason that it be deceived; to be deceived by a false Certificate, that may be convinced by a thousand witnesses, is selfdeceit.

But they say, this is more possible and more probable, then that all the Clergy should conspire not to produce the same Registers, when they were so hardly pressed by their Adversaries. These are but empty pretenses, there was no pres∣sing to produce Registers, nor any thing objected that did deserve the production

of a Register. That which was objected against our Orders in those dayes was a∣bout the Form of Ordination published by Edward the sixth, and the Legality of our Ordination in the time of Queen Elisa∣beth; the Nagges head Consecration was never objected in those dayes. Besides, Registers are Publick enough themselves, and need no production; and yet our Re∣gisters were produced, produced by the Parliament 8 Elisab. who cited them as au∣thentick Records, produced and published to the world in Print, that was another production.

They adde, Or that so many Catholicks should have been so foolish to invent or maintein the Story of the Nagges head, in such a time when if it had been false, they might have been con∣vinced by a thousand Witnesses. Feare them not, they were wiser then to publish such a no∣torious Fable in those dayes; they might perchance whisper it in Corners among themselves, but the boldest of them durst not maintain it, or object it in print, for feare of shame and disgrace. It was folly to give any eare to it, but is was knavery to invent it: and to doe it after such a bun∣gling manner, (whosoever was the In∣venter) was knavery and Folly complicated together.

If the Fathers write any more upon this subject, I desire them to bring us no more hearesay testimonies of their owne party; whatsoever esteeme they may have them∣selves, of their judgment, and prudence, and impartiality. It is not the manner of Polemick writers to urge the authority of their owne Doctors to an Adversary, or allege the moderne practise of their pre∣sent Church. We have our owne Church and our owne Doctors as well as they. If we would pinne our faith to the sleeues of their Writers, and submit to their judg∣ments, and beleeve all their reportes, and let all things be as they would have it, we needed not to have any more controversy with them: but we might well raise a worse controversy in our selves with our owne consciences.