The nullity of the prelatique clergy, and Church of England further discovered in answer to the plaine prevarication, or vaine presumption of D. John Bramhall in his booke, intituled, The consecration and succession of Protestant bishops justified, &c. : and that most true story of the first Protestant bishops ordination at the Nagshead verified their fabulous consecration at Lambeth vvith the forgery of Masons records cleerely detected / by N.N.

THE PREFACE CONTAINING The State of the Controversy, and the Summe of the Authors rea∣sons produced in the Treatise of the nature of Catholique faith, and Heresy; with some reflexions vpon D. Bramhalls impertinent digressions and expressions.

I. IN the second Chapter of a booke printed an. 1657. and intituled, A Treatise of the Nature of Catholique faith, and Heresy: Was occasionaly proved that the English Protestant Bishops were never validly, or in very deed ordained. And albeit the proofs were so cleere, as to make the nullity of their Clergy, and consequently of their Church, manifest to the judge∣ment of any vnpartial disinteressed Reader; y yet I vvas content to presse

him no further then to an vndemiable doubt, this being, sufficient for my purpose, because a doubtfull Clergy is to the effect i intended as good as no Clergy; for a doubtfull Clergy makes a doubtfull Church, and a doubtfull Church is no Church, as giving no as∣surance to Christian faith. The argu∣ments reduced to a brief summe, were as follovveth.

II. First, the Catholique Doctors, as Stapleton, Harding, Bristouw, Rey∣nolds, &c. in their bookes printed, some but fiue, or six yeares, some not long afther the pretended ordination of M. Parker of Canterbury, and his fello∣vves, (vpon vvhose consecration con∣fessedly depends the prelatique Cler∣gie of England) pressed these very per∣sons frequently, and earnestly, to ma∣ke good their consecration, to shevv hovv, and by vvhom they received e∣piscopal orders; and yet none of them could cleere this point, either by Re∣gisters, vvitnesses, or any circumstan∣ces; much less ever mentioned the nevv Records, produced by M. Mason fifty yeares after, of their consecration

at Lambeth, by certaine persons pre∣tended to be Bishops; vvhich they, being in their vvits, vvould never have failed to have donne, if there had bin any such thing.

III. Secondly, that these Records, vvher vpon they vvholy rely, are pro∣ved to be forged, not only by their not appearing in so vrgent necessity, but also by the manifest incoherence of the Prelatique Authors that writ of the or∣dination of the foresaid Parker, and his fellovves, vvith reference to the said records; disagreeing in the persons of the Consecrators, and in the time of their consecration. Besides, the admi∣ration of ancient, and learned persons at the first appareance of these nevv found vnheard of Registers, and the exception made against them by Fitz∣herbert, an ancient and knovving man and namely those vvho vvhere permit∣ted to have sight of them; but denied after to peruse them vvith leasure, as they requested. Furthermore, if those Records vvere true, hovv could it ha∣ve bin objected, that the ordination vvas not only not canonical, but not

so much as legal, contrary to the very lavves of the land; wheras the Records make it so precise, and formal in this later point, that there vvas no place of cavilling. Besides, the falsefying of Records is a thing neither hard, nor vnheard of, and easily presumed in tho∣se, that so grossely corrupt Scripture, and Fathers, a crime both more abo∣minable, and more discoverable. Last∣ly, it is incredible, that Iohn Stow should have concealed such a solemne buisnesse, as Parkers consecration at Lambeth, hapening in is ovvne tyme, and having related the consecration of Cardinal Poole, Predecessor to Parker, and making it the greatest part of his buisnesse, the choosing of Mayors of London, the creation of Lords, and such kinde of stuffe suitable to such a vvriter.

IV. Thirdly, that no man of con∣science, or common sense can imagine, that the Catholique Doctors of those times, vvho had such care of their sal∣vation, as to suffer so much as they did vpon that account, should vvil∣fully damne their soules, by obliging

posterity vpon misinformation, to re∣ordaine those that had bin validly, or dained before; for, it is a known Te∣net wherein the Catholique Moralists, though infinite in number in these later ages vnanimously agree, that we can not, without commiting a damnable sinne, no more reordaine, then rebapti∣se; and it is a practise wel knowen, that as many of that Clergy as after their conversion have received orders a mongst vs, have bin ordained absolutly, and without any condition, and conse∣quently without any probability of ha∣ving received orders, I doe not say ca∣nonically, but even validly.

V. Fourthly, that although the fore∣said persons had bin against all appea∣rance, ordained by true Bishops, yet, to omit the vncertainty of the matter; the forme, or words vsed in the act of con∣secration, are at least, of a doubtfull suf∣ficiency, and farre from that certainty which is required in a matter of so great consequence.

VI. Fiftly, by publique Acts both in Q. Mary, and Queene Elisabeths Reigne, it is plainly discovered, that

the pretended Consecrators of Parker, and his fellowes, were looked vpon as in very deed no Bishops. For, in an ar∣ticle of Queenes Maries, * 1.1 cited by John Fox himselfe, is declared, that Edward the VI. his Clergy, were not ordered in very deed. And even in the Reigne of King Henry the 8. after his schisme, there was such neglect, and contempt of consecration, that heretiques with∣out it, plaid the Bishops, as it appea∣res in Ridley of London, and Latimer of Worcester; who being burnt for he∣resy in Queene Maries time, were de∣graded only, as Priests, and not as Bishops; the Judge telling Ridley, as Fox recounts, they were to degrade him only of Priesthood, for that they did not take him for a Bishop Now Q Elisabeth supplying, as you shal see hereafter at large, the inhability not only of the number, but even of the very State, and Condition of the ordainors, doth manifestly declare the defect not only in formality, but reality, and withal her presumption to supply any thing by her spiritual headship.

VII. Sixtly, Authors of credit have

related, and persons of judgment, and knovvledge, have generaly believed, that the pretended Consecration vvas performed at the Nagshead taverne in cheapside, in à manner so cleerly defe∣ctive in the opinion now vniversally received amongst Prelatique Prote∣stants, that they are ashamed to heare of it, little regarding the different Te∣nets of their Ancestours, who as much contemned Consecration, and cara∣cter, as they seeme now to esteeme them; and cared for no more, but for some exterior shew of a ceremony, to amuse the world, and raise them in the vulgar opinion to the degree of Bis∣hops. Amongst other proofes of this story, was produced the credible, and publique testemony of a person of ho∣nor, and ingenuity, who declared to many persons of prime quality, that he perfectly remembred a speech made by D. Morton called Bishop of Dures∣me in Parliament, wherin hee derived their Episcopal succession from the or∣dination at the Nagshead. This smal scrap D. Bramhall snatcheth vp very greedily, as though it were a matter of

substance, and able to maintaine their decaying Episcopacy. He hath obtaine∣dof Morton to disavow the speech, and of six others of the same calling, to say, they doe not remember it, and withall a testimony of the lords, who also con∣fesse they can not call to memory some antecedēt circumstances of that speech and hereof makes flourishes, and tri∣umphs, as if forsooth, he had got the victory in the maine point; or as if vpon à mistake (if it were such) in so smal, and inconsiderable à circumstance, de∣pended the matter, which is in hand. Have patience a while, you shall see how much you have got by the bargai∣ne. You shall find there was more rea∣son to believe it, and publish it, then you are aware of; and that this stirr you have made, and was foreseene you wold make, hath raised the dust in your owne eyes.

VIII. But I will first cleerly, and briefly refute your exceptions against my chiefe arguments, and contrary to your method, beginne with, and insist vpon that which is most material. But I can not omit in a word, or two to put

you in mind of some of your many im∣pertinent digressions, as farre from the truth, as from the purpose. You frame to your selfe tvvo opponents, as if ey∣ther the argument, or you the adversa∣ry, required a concurrence of endea∣vours. You are much mistaken, one hand was more then sufficient, and no more was imployed. * 1.2 You seeme to be troubled vpon a report of a foile you re∣ceived, vvhich I never knew but by your booke, and I wonder your long experience made you not reflect, that such things might be maliciously told you, therby to sharpen your passion and pen. For my part, I never conceived you so forward, as to put your selfe in∣to any such danger. * 1.3 Methinks a man of your coate should not blame min∣gling the interest of religion with mat∣ters of state, vnlesse it be, that some other speakes heere by your pen; or that by a secret instinct you vnavvares vtter the hidden mystery of your pro∣testant prelacy, vvhich vvas introdu∣ced, and maintained in England, not for religion, but reason of state. Some late passages you mention, I suppose ra∣ther

vpon instigation of others, then your owne inclination, however it had bin more for your credit to have don∣ne it vpon better information of the truth and with more connexion to the subject of your booke; * 1.4 for my part, while I followed you wandring out of the way both of truth; and method, a∣bout you doe not knowe what impu∣ted to me, I was in feare at every step, to meete with the ridiculous story, * 1.5 of an imaginary Cardinal layd to my char∣ge; who hath more affinity with a mat∣ter of ordination, * 1.6 then the late Gover∣nor of the Lowcountries.

IX. You, are much bragging of the learning of your Prelatical English Clergy, * 1.7 and vvill cope vvith our grea∣tost Doctors, and feare not to make paralells, and other such fond brava∣dos; vvhich obligeth me to tell you against my vvill, vvhat you are not vvilling to heare. I vvould gladly knouvv, hovv many Prelatiques have made knovvne to others nations, that afther Haeresy came into En∣gland, there remained any marke or footstep of Divinity, or Philosophy

Withaker, I grant, vvas not vnskilful in matters of controversy and could speake in a language vnderstood by schollers of forraine countries, but he speakes far from the principles of pre∣latique Protestancy, from that vvhich is called the Church of England. Was there ever any amongst you, that de∣served to carry the bookes after Alen∣sis, Scotus, Bacon, Mediavilla, or Mid∣leton, Ocham, Holcot, Waldensis, and others, not to goe out of our ow∣ne Ilands. It is no wonder yow burnt their bookes publiquely in the Vniver∣fity to be rid of so publicke reproa∣chers of your ignorance. Some of late I grant, have contributed much to the advancement of knovvledge, each one in their kind, as Gilbert, Verulam, Harvey; but these vvere laymen, and medled not vvith any matter of Divi∣nity. What can you allege in point of learning amongst you, but that which meerly belongs to memory, and even that, patched vp of rotten rags of corrupted history, and smal shreds of scattered collections, mingled, and mangled, turned inside out, to make

the ancient Fathers in a fevv obscure vvords, speake contrary to what they have cleerly delivered in vvhole ho∣milies, and bookes. If but in this part rather of reading then learning, rather memory then vvit, you had come to any degree of perfection, vvhat need had there bin to have made so much of Casaubon for impugning Baronius, and in a later ocasion of an other stranger Salmasius? And vvhen out of meere shame, one of yours vvas forced to reply to him that answered Salma∣sius, you see vvhat a piece of stuffe was vvouen, not only thredbare in point of learning, but stained with so many fou∣le Barbarismes, and Solecismes, that it is a pitty to see, what a sport vvas ma∣de of it by the adversary, and yet the∣re is more reason to thinke, that many hads concurred to it, then to the booke you vndertake to refute. I expect you should attribute al those grosse faults to Erratas of the printer, * 1.8 as you doe the mistake of Bedford for Dover, and one moneth for an other, or of the Transcriber, as Richard for Iohn in a∣nother place, * 1.9 to reconcile the contra∣dictions

of your solemne consecration as Lambeth. And yet forsooth these scrapers of rude indigested rubbish of incoherent historical Notes, must be set forth in the false disguise of Do∣ctors of Divinity, vvhom this Epithe∣te becomes as much, as a Bricklayer, or Davvber the name of an Architect. I am sure S. Gregory Nazianzen a∣mongst the Fathers, and Plato amongst the Philosophers purchased the title of Devines at a higher rate, vvith expen∣se of their labour in higher matters.

X. And it is vvithout doubt vpon the diffidence of their learning that you spread so broad your skill in Conge d'eslires, Premunires, Actuaries, No∣taries, Signet offices, Deane of the Ar∣ches, Court of Faculties, &c. Wher∣vvith you vvould blind ignorant Rea∣ders of your booke to a persuasion of your misterious knovvledge, as either you, or your brethren are vsed to doe in sermons, and marginal notes, with scantlings of Greeke, and Hebrew words. You shall find that your Conge d'eslires and Actuaries vvill helpe little to cleere your Records from plaine for∣gery

and that you spill your skill to as little purpose, as your Forefathers did their vvine, or Metheglen, to get the Welsh Bishop to ordaine them in a Taverne.

XI. Now vpon hopes to deprive your adversary of credible testimonies, you will needs persuade him, that it is; against the art oft polemique disputers, * 1.10 to cite Authors either dead, or vnswor∣ne, or of their owne party. I pray you M. Doctor, in S. Augustins Polemicks, how much of this precise caution do you find? * 1.11 Do you thinke that all which Christian Authors relate against Turcks, Iews, Gentils; and Catholi∣ques against Arians, Macedonians, Manicheans, Eutychians, Nestorians, claimes no beliefe from a judicious im∣partial Reader? when they produce witnesses dead or vnsworne, or of their ovvne party. Is there no difference be∣tvveene disputing in Schooles, and pleading at the barr, * 1.12 betweene persua∣ding a sober judicious Reader with the reality of reason, and coherence of circumstances, and the stopping the mouth of a clamourous, froward, liti∣gious

advocate with formalities of law; which you do most indiscreetly presse, being further of from bringing legal proofs then I, or any man that writ of this subject. For my part I am so farr of from peevish jangling obstinacy, that I will not stick to believe an adversary, if I have not special reason to mistrust his vnderstanding, or honesty, or dis∣couer much inconsequence, or find better evidence to the contrary. Be∣fore I have donne, you shall find vvhy I question your Relators, and Records, and by ocasion of D. Mortons testimo∣ny, the Reader, if he have but the light of reason not eclipsed with passion, shall need neyther schoole, nor law learning to see, how litle credit is to be given to protestant Ministers.

XII. * 1.13 You please your selfe much in a poetical fable of the Cretan Minotau∣re, whervpon you make many glosses, and I shall make of it a glasse for you to represent to your eyes the beauti∣full figure of your Prelatique Clergy; the cause of both was a very unlawfull lust, in Henry the 8. King of England, and Pasiphae Queene of Creete; the

Minotaure was halfe beast, halfe man; and your Clergy, halfe Zuinglian, hal∣fe Catholique; both kept in a labyrinth, both fed with innocent blood, and both at length destroyed by the sword.

XIII. You pretend to shew wit in applying this fable to the relation of your Clergys descent from the Nag∣shead, which you might better have called a tale of a tun, then a tub, as mo∣re relating to a Taverne; vnlesse it be, because your Taverne-Prelates came at length to give place to Tubpreachers. This is only to give you an Item, rather te shevv your selfe wary then witty; as being more sutable to your age, and profitable to your cause. But I can not perceive how you were eyther wary, or witty, in vpbraiding men of my coate with the ill successe of Princes that fol∣low their counsel, after such, and so fresh an example, which never happe∣ned since God created the vvorld, by the counsel of any Clergy but yours. You say it is pitty I vvas not of his Councel, I am sure it is pitty that ever any Prince, or state, should here after be led by the advise of your Clergy, un∣lesse

they deserve the like successe.

XIV. But this fond vindication of your forged Records must be decked with more pedantical stuffe of Poetical fables. The Nagshead true story you metamorphose into an imaginary Chi∣mera and M. * 1.14 Mason was the Bellerophon that destroyed this monster, this Post∣humus brat vvas the Minerva, or Is∣sue of M. Neales brain, or some others who fathered this rapping lie vpon him. If a chimera be composed of contradi∣ctions, what can be more chimerical, then your solemne consecration at Lambeth that contradicts not onely the constant tradition of wise and con∣scienable men, but the very statutes of the Prince, the acts of Parliament, the doctriner of Protestants, and even the Protestant Creed contrived in those times. This is no Minerva, no issue of any braine but an abortive reeling Bac∣chus hatched far frō the braine, a Vul∣can ridiculously halting at every step. Your Bellerophon with his Pegasus, or poetical Nagshoofe hath only opened a fountaine of fictions when he publis∣hed his feigned Records, but the Nags∣head

head relation hath made such a breach in your Prelatic Church, that all your Heads put together will never stop it.

XV. You are not content to make ostentation of your wit, but are plea∣sed also to shew your judgement in ta∣xing vs of imprudence, because for∣sooth, with indiscreete zeale we indea∣vor to make Proselites, * 1.15 and follow those birds with noise, and clamour, vvhich vve desire to catch. Many sin∣ners are so fast a sleepe in their wicked∣nesse, and heresy, that they will not heare ordinary admonitions; to such God commands his preachers, * 1.16 crie, and cease not, as a trumpet exalt thy voice, and tell my people their vvicked doings. But why you should compare your protestants to birds, I know not, vn∣lesse it be, because you have caged them vp in ignorance, or frighted them with skar-crowes of Idols, supersti∣tions, superstructures from flocking to the field of the true Church. Christ cal∣led his Apostles rather fishers thē fow∣lers, and it is the practise of fishers to dash in the water thereby to drive the fish to their nets, and I suppose you

have observed no such vehemēcy that surpasses the invectives of Christ a∣gainst the Scribes and Pharisees mislea∣ders of the birds he desired to catch. But those he catcheth, he maketh them silent like fishes, not prating like par∣rats out of Scripture they know not what, nor chattering togeter like dif∣ferent birds in a bush, every one in a several note, as those doe, who are caught, and taught by Protestant, not fishers, but fowlers: vnlesse it be in troubled waters. You would doe vvel hereafter to reflect before hand, that what you would say, have the ground of common sense, before you worke it, and trim it into quaint sentēces which in this particular you forgot; for the noyse is not vsed (if any be vsed) to fright away the game, but those that would make an injust prey of it, and hin∣der it from falling into better hands.

XVI. * 1.17 You thinke I have forgotten Epictetus his rule, Remēber to distrust. But you vvil find me not much guilty of that forgetfulnes, vvhen you see hovv often I put the Reader in mind, and vpon what grounds, not to trust the

allegations, and attestations of Prote∣stant Ministers. But that I should ra∣ther distrust the perfect remembrance testified vpon oath of a person, both of vnderstanding, and honour (that neyther would for any interest for∣sweare himselfe, nor could have any interest in so doeing) then a negative testimony of men not remembring ey∣ther vpon absence, or inadvertence, or distance of time, I can not find ey∣ther in the text of Epictetus, nor in the commentary of your grammatical Champion Salmasius any such rule. Had I taken for vvitnes à man that ta∣kes Religion vpon interest, and makes it his profession to advance his ovvne, and other mens interest by cheating Policy, or foolish knavery, then you had done a deed of Christian Charity by teaching me this lesson of your Stoi∣cal Philosophy.

Notes

• * 1.1

  Acts and monum. pag. 1295.
• * 1.2

  Pag. 4.
• * 1.3

  Pag. 5.
• * 1.4

  Pag. 4. in fine.
• * 1.5

  Cardin. Bleho.
• * 1.6

  Pag. 4.
• * 1.7

  Pag. 144. & 216.
• * 1.8

  Pag. 175.
• * 1.9

  Pag. 89.
• * 1.10

  Pag. 221.
• * 1.11

  Tomo 6. & 7.
• * 1.12

  Pag. 157.
• * 1.13

  Pag. 1. & 134. & passim.
• * 1.14

  Pag. 146.
• * 1.15

  Pag. 216.
• * 1.16

  Isa. 58.1.
• * 1.17

  Pag. 24.