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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62542	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.	Talbot, Peter, 1620-1680.	1659 (1659)	Wing T117; ESTC R38284	70,711	150

so nigh a distance without repenting or can he truly repent without recanting Be not amazed that he remains without feeling for no Pharaos no Anthiochus pride and cruelty doth so harden the hart of a Reprobate as a long custome of denving and belying the known truth which Morton hath done for many yeares For albeit his blindnes were so great as not to see the manifest truth of our Religion yet impossible it is he should not see the false calumnies false translations and false allegations he bringeth against our Authors whome he hath read with his owne eyes Let any man marke his manner of perverting them he shall cleerly perceave that it could not be so done without haveing seene the very places and read them at leasure But this hath bin the continual practise of defenders of heresy in all ages and in this last age and in English writers and in the most eminent of them most conspicuous Let the reader who desirs to be satisfied in this point procure as he may easily the forenamed treatise tending to mitigation where in the 12. chap. he shall find the prime Protestant writers in the begining of Q. Eliz. reigne and in the first place Jewel called B. of Salisb. guilty of most enormous unexcusable untruths He shal heare this impudent Minister braging and braving that we cannot alleadge one Author one Doctor one sentence no not two lines in behalf of any one of the 28. articles he attributeth to vs wherin are contained the real presence private Masse images the Popes primacy offering vp of Christ in sacrifice common prayer in a strange language c. Whether we have sufficient authority for these Tenets is not the present question but whether we cannot find one ancient Doctor or two lines in favor of any one oft them He shall heare him cite S. Austin as allowing mariage after vowes made of chastity in his booke de Bono viduitatis the drift of which booke being wholy and plainly to the contrary He shal heare him cry downe another S. Austin the Apostle of Engl. not only against the authority of ancient History but even against the confession of John Foxes Acts and Monuments He shal heare so much that he will not need to goe further to Seeke Harding and others who have at large discovered the false lustre of this counterfeit Jewel this pretious stone layd in the fundation of the English Babilon He shal find the like false dealing of Casshill Clarke and Perkins As for John Foxe the Reader after a short tast of his knavery is remitted to the third part of the three conversions of Engl. where in one chap. are sett downe severally above a hundred and twenty wilfull lyes vttered by Foxe in less then three leaves of his Acts and Monuments and those such as no ways may be excused eyther by ignorance or error but must needs proceed from voluntary fraud and malice himself knowing that it was false which he related I omit what is further alleadged of malicious fraud in the writings of Sir Francis Hastings and Sir Edoard Cooke but a word I must ad of Sir Philip Plessis Mornay a frenchman to shew that it is not a national inclination of the English but of any nation infected with heresy to maintaine heretical errours with voluntary falshood The french Jansenists of late make good my assertion and this french Calvinist will make it better In a booke of his full of authorities against the Masse he was charged by Peron then B. of Eureux after Cardinal with five hundred wilfull falsifications and vpon suite made to Henry the fourth by the said Peron it came to a publick trial in presence of the King of France and great part of his Nobility on the 4. of May 1600. Of these five hundred were exhibited threescore to Plessis to take his choise for the first dayes tryall who tooke nineteene of those which he thought himself best able to excuse Now the straitnes of time permitting only nine to be examined he was both by his owne Protestant Judges and the Catholick Judges on the other side condemned of falsification and untrue dealing in all nine after he had bin permitted to say what he could in his defence And Peron further pressed him to returne to the like trial of the rest of the five hundred but Plessis could not be brought to it This publique trial is largely related and defended in the end of the first tome of the 3. part of the three Conversions of England and appeares in the Kings owne letter in print as also by the publick Acts set forth by the approbation of the said King and his counsel If I should proceed on with the vnchristian and vnhuman proceeding of our English Ministers in their shamfull calumniations and falsifications it wold be an endles worke I shall remit the reader to a booke intituled a search made into matters of Religion by Francis Walsingham Deacon of the Protestant Church before his change to the Catholick where he may find such foule dealing of so many English Protestant Ministers Bel Doves Jewel Sutclif c. that with conferring the praces by his owne industry he will never need to informe himself more by the relations of others Let him but read the Discussion of D. Barlows answer togeather with the suplemēt and adjoynder he shall know the lying spirit of Barlow Reynolds Dunnes and Andrewes and this man 's not only falfities but follies in his answer to Card. Bellarmines Apollogy Infelix puer atque impar Achilli I cannot conceave what excuse a Protestant that hath any sense of Religion can alleadge why he should not endeavour to rectify his judgment vpon so easy conditions The bookes are not hard to be got the places are easy to be found and examined there is no more exacted of him but to beleeve what he sees And in case he be a Protestant of the moderne prelatique fashion who by an indifferency to any Religion whereunto the Apostles short Creed admitted by Arrians Macedonians Nestorians Eutichians Pelagians may be applyed hath little or no regard of any Religion at all yet to satisfy himself in point of curiosity or Policy concerning Religion methinks he should be desirous to try by his own experience whether men by facing about with inconstancy of enterchanging opinions and facing it out with impudency of manifest lies and calumnies may build and vphold an imaginary Church in the fancies of ignorant and careles peeple I can assure him that he shall discover in the practise of Protestant writers more admirable effects of knavery then in the precepts and presidents of his only admired and adored Apostle Machiavel He will prefer English men in this point of wit which he esteems the highest before the Italians for Machiavel the sole Italian he admires could never make such resolutions in Italy although it was the marke he aimed at as English Ministers have made in England Vnles it were not the want of wit in the Minister

and Coverdale the tvvo other pretended Confecraters had never received being made protestant Bishops in King Edvvards time episcopal ordination But this shift availes them not I produce two others who were called Bishops in King Henries time sate in Parliament and tooke vpon them to exercise all episcopal functions with as greate gravity and solemnity as Barlow and yet they were de-declared by publique sentence in Q Maries time to be no Bishops nor validly consecrated These were Latimer and Ridley to whom D. Brookes Bishop of Glocester in his last speech before they were put to death for heresy Fox pag. 1604. told that they were to degrade them only of priesthood because they were no Bishops To this you answer M. Doctor that they who made no scruple to take away their lifes would make none tot take away their Orders You are quite out Cranmer was burnt for heresy as well as Latimer and Ridley and yet they made a scruple to take away his Orders though they tooke away his life because they knew he had validly received orders and therfore was degraded the same would have bin practised with Latimer and Ridley if the omission of degrading them had not bin vvaranted by evidence that they vvere never validly consecrated 4. We have often sayth D. Bramhall asked à reason of them why the Protestants should decline their ovvne consecrations They give vs one that Barlovv as most of the Clergy in England in those times vvere Puritans and inclined to Zuinglianisme therfore they contemned and rejected Consecration as a rag of Rome c. This reason the Doctor solidly refutes by saying It is a greate boldnesse Pag. 195. to take the liberty to cast aspersions vpon the Clergy of a whole Nation If it be a boldnesse to say that your first Protestant Bishops contemned and rejected consecration and that they were of the same opinion concerning it with Luther Zuinglius and other Reformers themselves and not I are guilty of the crime Did not M. Horne and the rest of your first Bishops publish to the world in print an 1559. the very same yeare of the pretended consecration their sense of Priesthood and Priestly functions in these words In the Habor an 1559. Protest Apology tr 2. C. 2. sect 10. subd 7. In this point vve must vse a certaine moderation and not absolutely in every vvise debarre women herein c. I pray you vvhat more vehemency vseth S. Paul in forbiding vvomen to preach then in forbidding them to vncover their heads and yet you knovv in the best reformed Churches of Germany all the maides be bare headed This your first Bishops tenet of admitting no other Priesthood but baptisme and consequently of allovving women to be Priests was so vvel knowne that D. Harding objects it to Ievvel Parker and the rest If yee allovv not every man yea and every vvoman to be a Priest Confut. Apol. fol. 60. vvhy drive yee not some of your fellovves to recant that so have preached Why allovv yee the bookes of your nevv Evangelists that so have vvritten 5. If this be not sufficient to excuse my boldnesse and condemne the Doctors mistake let him read the 25 article of his Creed which is this Those five commonly called Sacraments that is to say Confirmation Penance Orders Matrimony and extreame vnction are not to be counted for Sacraments of the Ghospel being such as have grovvne partly of the corrupt follovving of the Apostles partly are states of life allovved in the Scriptures but yet have not like nature of Sacraments vvith baptisme and the Lords supper for that they have not any visible signe or ceremony ordained of God It evidently follovveth out of this article that your first Bishops who made and published it an 1562. were of opinion that imposition of hands in ordination was not ordained by God vnlesse you will deny imposition of hands to be a visible signe and ceremony How doth this agree with your moderne Prelatique principles doth it not evince that Parker and the rest condemned in their judgment imposition of hands and contemned it as an idle superstition of Rome The evidence that the world had of their not being consecrated made them vtter so absurd doctrine and impose it as an article of faith vpon ignorant Protestants Whether they were Zvvinglians Lutherans Calvinists or vvhat you please their profession of faith showes what account they made of imposition of hands which is the buisines now in hand and makes them Svvinglians and Puritans in this point 6. Pag. 195. Yet you would faine know how cometh Barlovv to be taxed of Puritanisme because forsooth you find him in his Robes in his Rochet in his Cope officiating ordaining confirming Or because Swinglius his first sermon was in the 10. or 11. yeare of Henry the eight and Barlow sate in Parlament in the 31. therfore Barlow could not be a Svvinglian This is your learned discouse out of Chronology I must allow you more time to summe vp your numbers or to save you a labour tell you before hand that make what account you please you will find that Luther himselfe begun the contempt of sacred Orders though Swinglius after insisted more vpon it and there vvas time enough for Barlovv eyther to take it from Svvinglius or at least from Luther which is all one to our present purpose As for his ordaining others you vvill have much adoe to prove it at least those you would have for vve have proved your Registers to be forged but if any such thing be attemted you may conclude his presumption not his consecration And for his Robes Rochet Cope and Cap the spirit doth dispence with all puritans to weare them when they are named Bishops I hope John Hooper one of the purest brethren that England ever bred had as tender a conscience as William Barlovv but when he was to be made Bishop of Glocester Pag. 136. he vvas faine sayth Foxto agree to this condition that some times in his sermons he should shevv himselfe aparalled as the other Bishops vvere And yet it is evident that he vvas never consecrated though Cranmer and Ridley who were his enemies forced him to weare a square Cap and a linnend Rochet the only caracter of a protestant Bishop Though they vvanted the reality and truth of consecration yet they insisted vpon this formality and cloke of ambition in their sinister as Iohn Fox calls it and vnlucky contention 7. And that you may see what litle hazard your protestant Bishops did runn of Promunires by such practises Pag. 1456 John Fox tells you how D. Ridley that vvorthy Bishop of London called John Bradford to take the degree of Deacon according to the Order that then vvas in the Church of England vvhich was the forme of Edvvard the 6. but for that this order was not vvithout some such abuse as to the vvhich Bradford vvold not consent the Bishop then vvas content to Order him Deacon vvithout any abuse

The testimony of our witnesses agreeth with the principles of your reformation with the 25. article of your religion with your translations of scripture with the statuts 1. and 8. Eliz. 1. and with the confession of Bancroft and the tacite consent of all your ancient Clergy of England and with the publique testimony of all the Puritans in print the testimony of your one Witnesse and Records are irreconcilable with the foresaid evidences Now judge M. Doctor who deserves most credit one yong gallant in case the earle ever shold have said what Mason pretends invited to a banket or many knowing men eyewitnesses of the fact An ancient and constant tradition of learned and honest men agreable to your owne principles of religion to the confession of your owne Doctors ad to the statuts of the land or a new-found Register never cited nor produced though earnestly called for untill the season and occasion was past diametricaly opposite to your owne articles of faith and to the principles of your Church and to the evidence of your statuts I hope that neither you nor any other will be so obstinate as hereafter to preferre the relation of an obscure scrole hidden for the space of 52. yeares the best and greatest part of the age of your protestant Church be fore the cleere and publique tradition of so many eminent persons that related and credited the Nagshead story But in case that you or any other of your communion should not be perswaded by so evident reasons to a truth so credible I must attribute your blind obstinacy to a most refined heresy which not only depraves the will and obscures the understanding but also deprives men of common sense and makes them walke and wander in darknesse applauding and extolling with as greate zeale and as litle discretion their invisible Records as your protestant forefathers did their invisible Church 13. And now M. Doctor I believe you will pitty the late Kings misfortune and wish that he had guien way to the Parliament to pull doune parliament Bishops who had neither human nor divine right to temporal benefices or spiritual offices Pag. 238. Though it be no pitty that I was not of his Councell its greate pitty that he was not better informed of your Orders had he bin pleased to advise in time vpon this subject your superficiall formality had never bin able to roote out his posterity of their well grounded right to three Kindomes And truly if the Jesuits Colleges had no more right to the plate of their Churches and revenues then yee have to your bishoprickes and benefices I wold not crye out with Ploiden as you imagine the case is altered Pag. 239. but would perswade them to restitution and exhort you to the same if this charitable office had not bin prevented by Divine justice depriving your Clergy of what they so wrong fully possessed Yet notwithstanding your miserable condition you are pleased to say that yee are our feare and hate We love your persons hate your errours wonder at your obstinacy pardon your former cruelties and present contumelies pitty your misery and much more your blindnes the cause of your misery neyther enuy your talents nor feare your power but continually pray to the Father of mercies that he may vouchsafe to enlighten your Clergy and by them open the eyes of others misled by their errours CHAP. IX My Lord Audleys testification vpon oath of Mortons acknowledging the Nags-head ordination in Parliament The reason of beleeving and publishing the said testification which vpon due examination is much preferred before all others alleadged against it 1. I Am confirmed in my Lord Audleys evidence of D. Mortons speech granting the Nagshead ordination by the very ground you offer to him and propose to others to make credible a mistake For if my Lord had not bin well assured that there is none he would have willingly layd hold of your courtesy and of the speech and person of the pretended Bishop of Lincoln who as you say did once mention the fable of the Nagshead in a speech in Parliament Pag. 26. but with as much detestation of it as your ancestors vsed to name the Devil Why might not the mistake both of the person and of the drift or scope of his speech be the occasion of this relation To this interrogation my Lord Audley himselfe will give you an answer But give me leave to aske of you upon what occasion could Lincoln mention your Nagshead consecration in a speech in Parliament which might not as well have moved Durham to speake of the same Once you grant speeches of this subiect in the vpper house you can hardly free D. Morton from having a share in them 2. Pag. 27. But the greatest mistake of all others was sayth the Doctor to publish such a notorious untruth to the world so temerariously without better advise I confesse that though I never doubted of the truth of my Lord Audleys relation yet I did foresee that D. Morton would protest against it and deny the story as you do D. Bancrofts concerning the same subject of the Nagshead But it is a greate mistake in you to thinke that this story of my Lord Audleyes was published temerariously and without consideration and designe For it was considered that either yee would deny it or grant it If yee granted D. Mortons speech I had my intent If yee denied it and produced authentique certificats and testimonies to disprove what was layd to his charge your owne certificats and authentique testimonies would be cleer evidences of the truth of the Nagshead story though tkey should vindicate D. Morton For if the Nags-head story had not bin notoriously true and evident in the beginning of Q. Elizabeths reigne why did not your predecessours produce then authentique Records or at least such Certificats as you now do of your pretended solemnity at Lambeth when some evidence was desired of your first Bishops to cleere their consecrations and the very Registers so earnestly called for Why did not some of your Clergy of those days accuse D. Harding as you do me of calumny rashnesse temerarious credulity c. For publishing and objecting the Nagshead story That yee were vpbraided by him for that ridiculous consecration you may see in your Bishop Goodvins catalogue whose words I cited Why did they not make the like noyse when the puritans told them of the beginning of their Ordination in a corner not in a Congregation Are you more zelous for the honour of one D. Morton then your former Bishops were for their owne credit and the being of their whole Church If they had not wanted matter how could they want minde or meanes to procure and publish such testimonies of the Lords recorded to be present at the solemnity of Lambeth as you have got of nine other Lords members of the late Parliament could they find no testimonies to stop the Puritans clamour The truth is the Nagshead story was