First, the mere matter of fact, with regard to those much-contested consecrations, is discussed. As to Barlow, the author, while giving the Anglicans the full benefit of all their documents and proofs of this poor man so involved in mist, shows that his consecration at least cannot be proved.
The author very justly concludes respecting Barlow that while we cannot come to any positive decision, yet, “with so many circumstances of suspicion arising from different quarters, yet pointing the same way, it is impossible to admit the fact of his consecration without more direct proof of it” (p. 81).
Parker’s case is next taken up. Of course, the author discards the Nag’s Head story; and with regard to the mere fact of Parker’s consecration having taken place, he acknowledges it must be admitted. But he shows that such a consecration, from the grave doubts whether Barlow was ever consecrated, and the manner in which ordinations of the Book of Common Prayer of 1552 were treated, was utterly worthless.
After giving the testimony of contemporary Catholics in the matter of Parker’s consecration, he says: “But taking them all together, it must be granted that they admit the fact of the consecration having taken place as alleged, but it is also evident that they imply some serious difficulty respecting it, and apparently touching the persons acting therein; and, further, that this difficulty extended so far as not merely to render the consecration uncanonical, unlawful, and irregular, but also to affect its validity” (p. 126).
Then having shown the practice of the church with those who returned to the true faith, he gives a list of the Anglican ministers who became reconciled to the Catholic Church down to the year 1704, and thus answers by facts the claim set up by Dr. Lee, founded on the alleged refusal of twelve converts to be reordained because they claimed to be true priests.
Next follows a short review of the controversy as carried on so far by both Anglicans and Catholics, after which commences what we consider as really the most important part of the book; for the rest of the work deals entirely with the validity of Anglican ordinations.
This second half of the work we look upon as instituting a new era in the controversy. Heretofore, writers have occupied themselves principally with trying to disprove the facts with regard to the Anglican consecrations, and have done very little to prove the invalidity of such consecrations, even if they took place. Canon Estcourt has entered into this very thoroughly, and made it clear.
He commences by an examination of the most ancient forms of ordination, and coming down through the various rites, and giving the teaching of the fathers, shows what the matter and form of ordination most probably consists in. Having established this, he gives the practice of the church in her official decisions in two important cases.
The author has devoted a chapter to the refutation of the story of Pius IV. and Queen Elizabeth, which is the Anglican Nag’s Head, and which we suppose is at least well to have repeated, as there may be some on whom this worn-out fable would still have an influence.
In the concluding chapters, the argument is summed up, and “the inevitable conclusion follows that Anglican ordinations must be considered as altogether invalid, and that there is neither bishop, priest, nor deacon in the Anglican communion. And the reasons for this conclusion may be stated in a summary way as follows: