Ecclesiastique Numb 11.16 Nay Godw. ant l. 5. c. 1. it is distinguished from it for in the Civil Consistory the Judges were called Elders in the spiritual priests Matth. 21.23 26.3 The chief Priests and Elders of the people are named as two distinct Consistories though Vossius Doctor Hammon Downham and Weames admit not this distinction 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament sometimes but rarely is taken in the same sense as in the Old But most commonly it is attributed to an Order of Ecclesiastiques whether in a higher or a lower Order and degree 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the maintainers of the Congregational and Consistorial Church taken for a mixed company of Lay men and Ecclesiasticks to whose government they suppose the power of the Keys is committed and this they call the Presbyterial Church and if I am not deceived of this you speak in this place But against this I affirme that there never was any such Presbyterial Church before Calvin and to that purpose I here propose and hope to make good these Propositions against any opponent 1. That there must be government in the Church 2. That Christ instituted this government and Governours for it 3. That this government must be perpetual 4. That the Apostles were those Governours for the time and for perpetuity their Successors appointed by them 5. That their Successors were Bishops in Name and Office 6. That for the execution of this Office Christ gave to the Apostles the Keys and they to their Successors onely 7. That this power consisted in Ordination and Jurisdiction and therefore that they onely could ordaine and juridically proceed 8. That at first the Apostles and after the Bishops did both without a Presbytery 9. Yet that by the Apostles a Presbytery was instituted in some Churches who were Ecclesiastiques onely 10. That yet none of these Presbyters were Bishops but assistants onely being distinct from them 11. That this Presbytery without the Bishop could not use the Keys 12. That no Lay-man was of the Apostolical Presbytery nor no Lay-man after for 1500. years 13. That at first the people elected not any Church-Officer All these Propositions will require much time to be made good I shall now therefore omit the demonstration of them and go on to you fourth and fifth Proposition where I shall use some of them Proposition 4. Viz. That this prescribed Ministery must consist of Presbyters or Teaching and Ruling Elders THe subject of this Proposition is the prescribed Ministery and it hath two Attributes 1. The Presbyters 2. Teaching and Ruling Elders and both must be distinctly considered 1. The prescribed Ministery consists of Presbyters If by Presbyters you mean Presbyters in the second acception as it comprehends those of an higher and those of a subordinate degree this part of your proposition is most true and it shall be granted you But if you exclude the Bishop properly so called I absolutely deny it For the Apostles were Bishops Matthias elected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 1.20 There you have the Name and accordingly the Fathers of the Church called them Apostolos i. e. Episcopos Dominus Elegit Cyprian Epist 9. lib. 3. Cyprian They had the power of the Keys promised Matth. 16.19 Matth. 18.18 and actually estated on them John 20.23 In these texts you have the power which lay in jurisdiction and ordination In that was the office The Apostles were then in Name and Office Bishops This is performed in the second part I will give you a breviate of what I could say at large for the first Government of the Church I finde onely in Scripture mention of three Church-Officers Bishops Presbyters Deacons 1. The highest function which was Episcopal the Apostles reserved to themselves for some time and that for three reasons At first there were but few convicted Acts 14.27 1 Cor. 16. whence their labour was imployed in turning the first Key in opening the dore of faith that great and effectual dore and all the helps they could make either by Prophets Evangelists Coadjutors Pastors Doctors Planters Waterers to this purpose was little enough But none of these qua tales were Bishops 2. After the conversion of Jews and Gentiles yet in many Churches they yet setled not a Bishop first because a Presbyter fit for a Bishops office is not so easily found it is Saint Pauls rule that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan a Novice one newly come to the faith be not made a Bishop Secondly because while the Apostles remained in or near any place they reserved the power 1 Tim. 3.6 there being no need of Bishops The Apostles for that time supplying the wants of those Churches either with their presence letters or messengers as the cause required 3. And yet there is a third reason The Apostles suffered the Churches to make a trial what equality of many Governours would do but when they found the fruits thereof to be dissension and that every one would be master parity and plurality breeding dissension and confusion they committed the Church to one I shall set you down this in Hieromes words Hieron Com. in Epist ad Titum even in those very words which are produced against Bishops Idem est Presbyter quod Episcopus autequam diaboli instinctu studia in religione fierent diceretur in populis Ego sum Pauli ego Apollo ego Cephae communi Presbyterorum consilio Ecclesiae gubernabantur Post quam vero unusquisque eos quos baptizabat suos putabat esse non Christi in toâ—o orbe decretum est ut unus de Presbyteris electus superponeretur cateris ut Schismatum semina tollerentur Haec diximus ostendimâ—s eosdem fuisse Presbyteros Episcopos ut Episcopi noverint se magis consuetudine quam Dominicae dispositionis veritate Presbyteris esse majores in communi debere Ecclesiâ—m rege e. I have recited these words of Hierome at full because in them there be many thâ—ngs clearly for me and some other passages seemingly against me to which I will give light Note here then first the cause of the Bishops creation 1. The causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or occasion was factions and Schismes and the end that Schismes might be taken away so his words are cum diceretur ego Pauli c. ut schismata tollerentur Secondly The time when the Bishop was ordained old enough for it was in the Apostles dayes for then it was said ego Pauli ego Cephae c. 1 Cor. 1. a sufficient authority I suppose for the Bishops institution it must needs be granted Apostolical if it began then Thirdly this institution was Decretum and pray say who then could decree except the Apostles or durst decree without them Fourthly that this Decree was generally assented to for Decretum est toto orbe it must be then Apostolical and Oecumenical Fifthly now consider the words of the Decree ut unus de Presbyteris
they became a man of a Homogeneous and Inorganical an heterogeneous and organical body At first they were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and authority in themselves for why else did they all this And if this be not an act of Democracy I must professe I understand not the name nor definition of the word I shall take it kindly that any man will informe my ignorance Yea but it may be said that now in organizato corpore this Democracy is at an end for now it is a well shaped creature it hath a head it hath eyes it hath hands and all other parts in a goodly symmetry though I could ask what kind of Church was that of Mr. Canns at Amsterdam which for a time had no Pastour that liv'd a long time without Officers or Eldership yet I spare you Not so neither Answer to the thirty two Questions pag. 48. pag. 44. for the people for ought I can see as they had authority in actu primo to elect and ordain so they have authority in actu secundo to depose and excommunicate their Pastour and Elders and so to reduce themselves to what they were in puris naturalibus from an heterogeneous body to make themselves homogeneous from an organiz'd body to make themselves inorganiz'd and either to remain so if they please or to choose again And for ought I conceive Cottons Keyes Mr. Cotton intends no other by his new-coyned and applauded distinction of power and authority and power of liberty for whatever authority he gives to the Eldership he makes it vain and frustaneous without the consent of the people and notwithstanding all the obedience and subjection he puts upon the people yet he gives to them such a power of liberty that their concurrence with the Eldership in every act of power is not onely necessary but authoritativè In a word if the people have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority of institution and destitution as your parties say if you should tell me a thousand times over I shall never beleeve otherwise but your Combinational Church is governed by a Democracy I hope I have proved sufficiently what I undertook and now I returne to my purpose for I leave the destructive part and come to build And here I shall lay that in the foundation which none but Papists for ought I perceive will deny That our Saviour Christ left the Church Militant in the hands of the Apostles and their Successours and an Aristocratical government which I shall illustrate unto you by an induction of particulars 1. The first constitute Christian Church we read of in the world Isa 2.3 was that of Jerusalem for the Law was to come out of Zion and the Word of the Lord from Jerusalem There the Apostles and Disciples first preached so that Eve was not more properly term'd the Mother of all living then this Church by Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. the Mother of all believing Churches From thence the Apostle being to depart for that they might execute our Saviors command to preach unto all Nations left the government of that Church unto James the brother of our Lord not the Apostle and ordained him then the first Bishop Euseb lib. 2.1 l. 1.19 Jerom Hegesip Ambr. Euseb 3.11 Hegesip 4.22 Jerom. in Isa 3. Ambr. in 1 Tim. Ignat. ad Trall Acts 21.18 Acts 15. Et post Martyrium Jacobi traditur saith Eusebius Apostolos commune concilium habuisse quem oporteret dignum successione Jacobi judicari omnesque uno concilio uno consensu Simeonem Cleophae filium decrevisse ut Episcopatus sedem susciperet And if I list I could give you in the Catalogue of the succeeding Bishops for the first six hundred years To him I doubt not but there was joyn'd a Presbytery which Jerome calls Senatus Ecclesiae some Collegium Presbyterorum Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he thus describes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they were those Elders present with James their Bishop to whom Saint Paul went in And if I shall name Judas and Silas for two of them I am partly assured that I am not mistaken because the Decree made by the Synod at Hierusalem was sent by them The government here then was Aristocratical 2. Acts 11.22 26 27 28. cap. 13.1 Origen in Luc. Hom. 6. Euseb 3. cap. 35 Ignat. ad Antiochen The next instance I shall give you for a constitute Church is at Antioch And in this City being the Metropolis of Syria Barnabas Paul and other Prophets and Teachers Simeon Lucius Manâ—en were sound and hither also Peter came Gal. 2.11 Of this Church Origen Jerome and Ignatius who best knew it for he conversed with the Apostles Socrat. lib. 6. cap. 8. make Saint Peter the first Bishop that Evodius succeeded is the testimony of Ignatius He saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignatius was the next himself from whom I can give you a clear succession to the terme I mention'd And those I mentioned Barnabas Simeon Lucius c. I shall not doubt to call the Presbytery of which almost in every Epistle Ignatius makes expresse mention as Counsellours Assistants and Co-assessours of the Bishop At Antioch then was an Aristocracy also 3. At Ephesus we meet again with a constituted Church where Timothy was made Bishop by Saint Paul The subscription of the second Epistle shews that he was the first Bishop there Euseb lib. 3. c. 4. and Eusebius who saw the Records of the Primitive Church affirmes the same That he was ordained by Saint Paul by the hands of the Presbytery Calvin conceives is beyond question Now if it be demandâ—d when Timothy was made Bishop it is most probable when Paul was at Miletum When the Apostles departed from any Church which they had planted in that then they appointed a Bishop For while they remain'd in or near the place there was no such need the Apostles supplying the wants of those Churches with their presence letters or messengers as the cause required But when they were finally to forgo those parts then they began to provide for the necessity and security of that Church by setling Episcopal power which in all probability was the reason that they so soon provided a Bishop for the Church of Jerusalem Saint Paul at this time was to take his leave of the Churches at Asia he saith it plainly in that Chapter Acts 20.25 that they should see his face no more most probable then it is that at this time he left Timothy to supply his place of Ephesus yea and that the six other Angels of the Churches were then by him ordain'd Think of these seven Angels of the Churches what you please I shall not doubt to esteem them single persons and Bishops and that upon stronger evidence then any can be brought to the contrary But that 's no discourse for this place I suppose
that it is very probable that they were ordain'd at this meeting at Miletum except you judge that Saint John the Apostle setled them in those Churches before his banishment to Patmos for in those Churches they had the power when he wrote the Revelation Howbeâ—t it will serve my turn well enough if they were onely Pastours with a Presbytery for this will prove the government then of the Church to be Aristocratical 4. If we come to Rome there we finde Paul an Apostle and as all Church Records assure us Peter Bishop there needed none where they lived Rom. 16. Presbyters there were then many Junius Clemens Cleâ—us Andronicus Urbane Tripheus Perses Of these Cletus and Clemens were Bishops after the Apostles Martytdome and their Succesours so apparent that I need not recite them Euseb lib. 2. cap. 24. Hieron ad Evagr. Origen Ambrose 5. What should I speak that Mark was Bishop of Alexandria who died six years before Peter in whose Church there was a Presbytery of Titus appointed Bishop by Saint Paul and left to ordain in the Island Presbyters and to have jurisdiction Of Dionysius the Areopagite the first Bishop of Athens Of Archippus at Colosse Of Onesimus at Philippi Of Gaius at Thessalonica The Records were infinite that I could produce in this kinde You see I have not instanced in any but such who were Bishops viventibus videntibus approbantibus Apostolis that so the truth may be apparent I shall not therefore doubt to affirme that the government of the Apostolical Churches was by Bishops as such who had the chief power and that it was Aristocratical Neither can all the Arguments of the Presbyterians any whit enervate this for you see I grant and prove a Presbytery in these two onely lies the difference betwixt them and us First that they would have a Presbytery established by the Apostles without a Bishop which I shall never grant and I know they can never prove Secondly that the power of this Presbytery without a Bishop should be the most supreme in the Church and that to it without a Bishop the Keyes were delivered For this is it which I affirme that originally the whole power was in the Apostles and by them exercised where they setled no Bishop But to him where they fixed a Bishop they committed their power yet so that so long as they liv'd it was but in subordination and dependency on them for out of question they might have govern'd alone when therefore they gave any power to others it was onely delegated and they lost not any of their own in giving orders What therefore Bishops were to the Apostles that must needs all Presbyters ordain'd by the Bishops be to them voluntarily assumed they were in partem sollicitudinis reginimis and had their power by delegation to assist in acts deliberative and consiliary But by vertue of their order they had no jurisdiction in causes criminal For in the Scripture there is not any commission extant to meer Presbyters there is no institution of any power of Regiment in the Presbytery no constitution Apostolical that meer Presbyters should alone or without Bishops govern no example in Scripture of any censure inflicted by any meer Presbyters no specification of any power they had so to do But the contrary to this may well be collected because to Churches where Colledges of Presbyters were resident Bishops were sent by Apostolical ordination as Titus to Crete Timothy to Ephesus the seven Angels to the seven Churches with power of ordination excommunication and taking cognizance of causes and persons even of Presbyters themselves as is apparent in th Epistles to Timothy and Titus and in the Revelation And a more evident example cannot be given then in the Churches of Corinth and Thessalonica in both which were Presbyteries but as then no constituted Bishop In one of which was an incestuous person in the other disorderly persons why did not these Presbyters then cast them out It was for want of coercive power the Apostle as yet kept that power in his own hand and therefore adviseth the Thessalonians that if any man obey not his words 2 Thes 3.14 15 that they signifie that man by an Epistle to him they in the mean time should forbear his company and admonish but not count him as an enemy that is eject him by Church censure that they should leave to him in whose hand as yet the power was But at Corinth upon signification he gives order to the Presbytery to execute his sentence For I verily absent in body but present in spirit that is by my Apostolical power 1 Cor. 5.3 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have already judged or determined the judgment you see was his the decretory sentence his as though I were present conce ning him that hath done this deed In the Name of our Lord Jesus Christ when you are gathered together and my spirit that is my power with you with the power of our Lord Jesus â—hrist that is which power the Lo d Jesus Christ hath committed unto me that then you prono nce my sentence and deliver such a one to Satan This shewes clearly where the power was setled in the Apostle first In them secondly In him it was primative from him to them it was derivative All was to be done by his spirit And that this was so viz. that the Presbyters power was not absolute but dependent not prime but delegate there be two testimonies the one in Ignatius the other in Cyprian which seems to me to evince it Ignatius writes to his Church of Antiochia being then in prison in Rome and he gives his Presbyters there this advice that they rule the flock of Christ Ignat. ad Antioch untill God should declare who should be their Pastour His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Presbyters were to feed or rule the flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill God should shew and designe him qui principatum habiturus sit as Varlonius renders it who to be their chief Pastour Their government there was to last till then but when God had once designed him Cyprian Ep. 21. their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was at an end The other testimony is that in Cyprian in the case of Candida Numeria and Etecusa women that were accused to have fallen in the persecution and offered incense to Idols Of these the Presbyters in the exile of Cyprian the Bishop took the cognizance and were ready to passe a sentence upon them Cyprian interposeth and upon it causa audita perceperunt propositi eas tantisper sic esse to remain in the state they were Donec Episcopus constituatur untill the Bishop should be appointed Here again we see the verdict suspended till there were a Bishop intimating that the prime power of jurisdiction and censure was in him and that without him it might not be lawfully laid on Nor do I see what can be answered to these two fathers Hitherto
I have kept my self within the bounds of the Scriptures and out of them clearly demonstrated as I suppose that the first government of the Church was Aristocratical It was in the Apostles and the Bishops which they setled with their Presbyteries Now should I descend lower and shew the practice of the Church especially for the first three hundred years I should fill a volume here I could tell you of those famous Presbyteries of Alexandria in which Origen Clemens Alexandrinus Euseb lib. 6. Euseb l. 6. c. 43. Cypr. lib. 3. Ep. 6.10 14 17 18 19 21 22 24. Pantenus Hieroclas were the Presbyters of Rome in which under Cornelius and Stephen there were forty six Presbyters with many other Officers Of Carthage in which under Cyprian as appeares in many of his Epistles which he writ to them in his exile there were many Presbyters Of Smyrna Antioch Philippi Magnesia Trullis and Ephesus all whose Presbyteries are remembred by Ignatius in the Epistles he writ to those Churches This is so clear that it is written as it were with a Sunne beam and it were ignorance and impudence to deny it To which if those who so hotly contend for their Presbytery would adde but these two things which are as evident in Records as is the Presbytery it self First that none of these Presbyters were Lay-Elders and secondly that after the Apostles dayes there never was any Presbytery without a Bishop the contest were at an end One thing onely more I shall adde about these Presbyteries that they never were erected but in the greater Cities where the Patriarch Primate Metropolitane or Diocesan Bishop had their seats pardon me if I speak in the language of those Ancient times and therefore to distinguish them from the Presbyters dispersed in the lesse Villages and Towns Conc. Ancyr Can. 13. Can. Apollon Can. 37. they were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Presbyters of the City or Metropolis and their institution was to help the Bishop in sacred actions and to advise him in all judicial and Ecclesiastical proceedings In ordination what they were to do 4. Concil Carthag cap. 3. is set out by the fourth Council of Carthage cap. 3. Presbyter cum ordinatur Episcopo eum benedicente manum super caput ejus tenete etiam omnis Presbyteri qui praesentes sunt manus suas juxta manum Episcopi super caput illius teneant 1. Concil Arel Can. 19. Apollon Canon Can 35. Concil Antioch Can. 9. A custome which was continued in our Church And for their jurisdiction that was limited by another Canon Presbyteri sine consensu Episcoporum nihil faciant The Ancyran Councel was before the Nicene and that of Arles under Constantine So ancient were these provisions about the Presbyters and their power But methinks it were worth enquiry how these Presbyteries that so long continued in the Church became in difuse for I will not say they were ever abolish'd in that I finde them in many Churches after the three hundredth year of Christ I shall deliver what I conceive to be most probable and I conjecture these to be the causes of it 1. Upon the general prevailing of Christianity Synods began to assemble and the Pastours of divers Churches in these meetings conferr'd and agreed upon such rules as they thought needful to be observed in all their Churches which they committed to the over-sight of the Bishops in their Diocesses and in case they were negligent the especial supervision and execution was laid upon the Metropolitane and if he were slack in doing what was enjoyn'd an appeal was permitted to the Patriarch This was the first occasion that gave Presbyteries leave to play by reason provincial Synods undertook the debating and resolving those doubts and ordered those difficulties which before troubled the Presbyteries And reason it was that the consultation and determination of Synods should be preferred before that of Presbyteries as Courts of greater Judgment higher power better experience and more indifferency 2. Another reason may be that when Emperours became Christian all those civil cases betwixt man and man which were to avoid the scandal that might arise by Law-suits among Christians if tryed under Heathen Judges debated and ended in these Presbyteries fell to be decided and adjudged in the Imperial Courts and men had reason to repair to that seat of justice which had a sword and power compulsory to force obstinatemen to do right to any injur'd party which the Church Court had not When the causes grew lesse the lesse respect was had to the Court and now the Presbytery having less to do weakned mouldred away by little and little of themselves 3. And yet I shall venture at a third reason Upon the great peace which the Church enjoy'd with the priviledges immunities and ample endowments granted by Christian Emperours Magnificent Temples and goodly fabriques were erected for the publick service of God some there were before but not so many nor yet so beautiful These commonly were built where the Bishops had their Seas and were therefore after call'd Cathedral Churches In them the Bishop at first with his Presbyters of the City made his residence and to his Court there kept the greater matters of the whole Diocesse or Province referr'd Found it was that in this Presbytery it was too easie a matter for the Bishop to bear so great a sway that matters were ended often as the man was by him friended The dignities in that Church were in his donation the dignified were his creatures were subject to him and many wayes might be displeased by him if he would seek revenge This being perceived brought a great neglect and contempt upon the Presbyters And the Bishop taking his advantage thereby made use of his power more than was fit And if you shall say that by this dore corruption entred into the Church I shall not deny it But then I shall rejoyn that it was not the institution not in that the Church became Cathedral Diocesan or Provincial not in that it was govern'd either by a Bishop a Metropolitane a Primate or a Patriarch with a Presbytery and so was Aristocratical but in that this just and regulated power was ill used It was not the constitution of the Church that was corrupt but the Church-men and then lay the load upon the right horse and fly not violently in the face of your Mother Cant. 6.4 For the constitution was holy good and wise God himself in the Canticles gives this testimony of his Church that she is terrible as an Army with Banners if an Army then she must be ordinata and the order in an Army is that there be a General a Major General Collonels Captains and Under-Officers Wisdome then taught the Church to order her self and yet she sate up no other orders then God had appointed viz. Bishops and Presbyters Deacons these onely she prudently marshall'd some she thought good to place in
and from hence it was borrowed and brought into the Church that the chief of the Capitulum should be called Decan which I think is Arch-Presbyter 3. I come now to your other two dislik'd Appellations Chancellours and Surrogates That the Bishop was at first the chief Judge in his Church I have before proved and then no dought he might appoint his subordinate Officials This being a confessed rule in the Law that when any cause is committed to any man he is also conceived to receive full authority in all matters belonging to that cause When the Emperours became Christian they judged it equal and pious to reserve some causes to be tried in the Christian Court in which they constituted the Bishop to be the Judge These causes were properly called Ecclesiastical such as were Blasphemy Apostacy Heresies Schismes Orders Admissions institution of Clerks Cooks Reports fol. 8. Rites of Matrimony Probates of Wills Divorces and such like To give audience to these the Bishop otherwise imployed could not alway be present and yet there was no reason that for his absence justice should not take its course And in some of these had he been present great skill in Civil Lawes is requisite that they be ended aright This gave occasion to the Bishop to appoint his Chancellour and Surrogate A Chancellour who had his name à Cancellis within which he was to sit a man brought up in the Civil Lawes and therefore fit to decide such causes that did depend upon those Lawes who being at first a meere Lay-man and therefore having no power of Exommunication therefore the Bishop thought fit to adjoyne a Surrogate to him that in case that high censure were to be passed this man being in Orders and therefore invested with power actu primo and by Commission with the Bishops power actu secundo sub Episcopo rogatus being demanded and an Officer under the Bishop Actu primo might pronounce the Sentence This was the original of their names and power Now prudential necessity first instituted them and prudence where Episcopal power is of force continues them If a Superiour shall be pleased to revoke some of these causes which were by him made of Ecclesiastical cognizance and cause the litigants to take their trial at Common or Civil Law Vide the book of Order of Excommunication in Scotl. Hist of Scot Amon 2. pag. 46. then in the Church I confesse there will be no use of the Chancellour And if the rest shall be tried by the Bishop and his Presbytery as they were at first neither will there need much a Surrogate But now if that rule of the Presbytery should prove to be true who do challenge cognisance of all causes whatsoever which are sins directly or by reduction then they have power if not to nullifie yet to give liberty to play all Courts and Judicatories besides their own and must bring in thither Sollicitours Atturneys Counsellours Procters c. which will be as un-Scripture-like names as Chancellours and Surrogates Cinod de off Eccl. Joannes Epis Citri in respon ad cabasil Naz. Testam 4. The fourth Appellation that offends you is the Arch-Deacon who was a very ancient officer in the Church and of great esteeme in the Greek Church Neither was he chosen to that place by the Patriarch but came to it by seniority the name then gave him no power but onely this prerogative to be chief of the Deacons of the Church as if you would say of the eldest standing In the Church of England he was more than a Deacon for he was a Presbyter and his office was to be present at all ordinations to enquire into the life the manners the abilities and sufficiency of him who was to be ordained and either to reject him if he saw occasion or to present him to the Bishop to be ordained to induct into any Benefice that man who was instituted by the Bishop to have the care of the houses of God were kept decent and in good repair lastly to take account of all who had to do with the poors money And this last was it which gave him the name of the chief Deacon Ambr. lib. 1. de off c. 41. Prudentius for when the charity of the Church was great and ample gifts were bestowed to the relief of the poorer Christians the Church stock was ample as appears by Lawrence the Martyr who was Deacon to Sixtus Bishop of Rome martyred under Valerian This being committed to the Deacons care that no fraud might be committed as it hapned too oft in money-matters the Church thought fit to set one of the Deacons over the rest who might call them to account as ours were to do the Church-wardens and Overseers of the poor to whom they gave the name of the Arch-Deacon Now speak impartially what harme was in all this What that may offend you Deacon cannot and Arch should not since you know it signifies no more but chief or prime as in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patriarch And that you may carry some affection or at least not a loathing to it I pray call to memory that a worthy Martyr of our Church John Philpot adjudged to the fire and burnt in Queen Maryes dayes Fox Martyrol An. 1553. primo Mariae resigned up his soul in the flames being then Arch-Deacon of Winchester And that with him Master Cheiny and Master Elmour that refused to subscribe to the doctrine of Transubstantiation in the Convocation-house were both Arch-Deacons 5. But now I return back again to that Appellation Lord-Bishop at which so many have stumbled and been scandalized that others before you have done it I have reason to attribute to envie an evil eye but in you I shal onely impute it to inconsideration Gen. 24. 1 Kings 18. 2 Kings 2. 2 Kings 4. 2 Kings 8. For you are mighty in the Scriptures and therefore might have known that the Hebrew Adoni or the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Latine Dominus which in the Spanish is Don in the French Sciur in English Sir is onely a name of civility courtesie respect reverence By this Rebecca calls Abrahams servant Drink my Lord. By this Obadiah the Prophet Art thou my Lord Elijah By this the children of the Prophets the inhabitants of Hiericho the Sunamite and Hazael the Prophet Elisha By this Mary the Gardner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord or Sir if thou have taken him hence with this civil respect the Greeks accost Philip John 20.15 John 12.21 1 Pet. 3.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sir we would see Jesus In all which places the word imports onely a courteous and respectful compellation And St. Peter commends the woman that shall with this name endear her husband proposing the example of Sarah that obeyed Abraham and call'd him Lord. To a Bishop double honour respect reverence is due for he is comprised under the name of father in the Commandment and whom we
his deeds i. e. as all Expositors agree by his Apostolical power to proceed against him From the Apostles I descend lower First to the Angels of the Churches who were commended for not bearing with them that were evil and for trying them who said they were Apostles Revel 2.2.6.20 1 Tim. 5.19 20 21 22. Tit. 3.10 but found upon tryal lyars and again blamed when they neglected their duties They were neither worthy of praise nor yet blame-worthy had they not had authority in their hands Timothy is commanded to do the like at Ephesus Titus at Crete Yea but perhaps it may be replyed these directions were not given to Timothy and Titus as single Bishops but as chief of a Presbytery well then the conclusion will hence easily follow that a Bishop with his Presbytery may excommunicate If so then I pray tell me what usurpation it can be for Bishops assembled in a Synod or Council to do the like They being chief cannot want that authority which the Presbytery hath and why then should they not use it From an inferiour to a superiour power the argument follows strongly The Justices may punish such or such a Malefactour much more the Judges but much more the Superiour that empowred them The reason is the same The Bishop with the Presbytery may cast a scandalous person out of the Church therefore much more the Bishops themselves assembled in Councils because among them there is a subordination And what a lesser power may do that a higher may which is empowred to that end Thus have I wrestled with your assertion and foil'd it I come next to grapple with your reason and if that prove to be weak your affirmation will fall of it self You say Proposition 4. That this was contrary to what was practised in the Orthodox pattern Acts 15.24 which was laid down and left as well for the imitation as information of after-ages FIrst I thank you that you grant this Synod to be a pattern for after-ages to imitate and be informed by For first then we have from this a sufficient authority to call Synods and Councils Secondly a pattern to imitate in making Decrees that it be by way of deliberation declaration and decision Act. 15. ver 7. For the acts of this Council which the Presbyters and brethren used were disputative or in genere deliberativo they disputed Saint Peters act was declarative and when there had been much disputing Verse 12. Ver. 19. Peter rose up and said c. and the like was that of Barnabas and Paul But Saint James his act was decisive wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I judge or give sentence Thirdly There ought to be a President in a Council who is to moderate the whole action and to pronounce the sentence Fourthly That the Synodical decrees materially and Ecclesiastically are obligatory Ver. 22.23 Acts 16.4 Acts 21.25 and tye the absent as this did the Churches of Syria Cilicia yea and all the Churches of the Gentiles who had no Commissioners in that Synod as well as those of Jerusalem and Antioch Fifthly that the chief man of a Council is that you say by Scripture-proof to confute soul-subverting positions and to confirme Christian doctrines as it was in this But this was not the sole end for another there was viz. to cast out of the Church Disturbers and Hereticks as I shall by and by make good unto you and so your position of usurpation in Bishops of the rod will not prove true But this you say was contrary to the orthodox pattern how so I pray if a contrariety then it must be opposite and I have never yet heard that subordinate ends come under any species of opposition A man bindes his son Prentice his end is that he learn and be skilful in his profession but yet he hath a farther reach which is that he may get a livelyhood the first he intends lesse principally the last chiefly and can a man say now that these two ends are contrary or thwart one the other when indeed they are but subservient the one to the other and the like is to be said of all intermediate ends For that rule of the Civilians is most true finis principalis non tollit accessorium to apply this the chief end of the Apostolical Synod was to confute false positions and establish the truth suppose now that they had there pronounced an Anathema against those Jewish Christians who would be still zealous for circumcision and the observation of Moses Law after the publication of their decree had this been contrary and opposite to their first and prime intent you cannot say it Neither is it then contrary when a company of Bishops meet in a Synod or Council to illustrate and hold forth the truth and condemn heresies that they passe also a censure upon the Hereticks I can finde no contrariety or opposition in this Yea but you 'll say here 's no pattern for it Neither is it necessary it sufficeth that here is a pattern set to compasse the chief end of all Councils as for the accessories they may be regulated by prudence A Prince calls a Parliament in it there be good Laws established for the peace of his Territories and not one delinquent punished or censured Must this particular Session be such an absolute pattern to all following Parliaments that shall onely make good Laws and never call to question or passe sentence upon any offender I hope you will not say so neither can you say it in this case For I find the Apostles singly as I have proved and out of Council to have done it and therefore I doubt not that if being in Council assembled they had done it it had been no errour Yea but this you 'll say could not be done For it follows Proposition 5. To censure any mans person is the expresse priviledge of the Presbyterial Church 1 Cor. 5.4 5. 2 Thes 3.15 PRiviledges and Prerogatives are tender things and it behoves those who stand for them to produce infallible Records lest it appear their claim be louder than their right A Corporation struggles hard for a priviledge fees a Lawyer to plead their Charter he picks out some weak words in it that may look that way at last the Judge tells him that he hath betrayed his Clients cause for the words in the Charter carry no such meaning The like I must say to you A priviledge you plead for your Corps the Presbyterial Church the evidence you give for it is out of Gods great Charter 1 Cor. 5. 2 Thes 3. Now if you had studied to betray your case you could not I believe have lighted upon two more weake evidences For doth Saint Paul assert a priviledge of the Presbyterial Church in that place of the Corinths where he makes himself the Judge where he passeth censure himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have decreed or judged he asketh not their consents he prayeth not their aid he referreth not
then a Gentleman The like argument to this is used by those of the Combination At Rome they finde a houseful of Christians at Corinth another handful met together in the house of Cloe. Rom. 16.5 1 Cor. 16.29 1 Cor. 1.11 In Asia there is mention made of single Churches but by the way that these were bourd together by a Church Covenant and a separate and Independent Congregation that had no relation to the Presbytery in those Cities that is not mentioned not a word of that Then there were no National Churches this was afterwards brought in by lordly Prelates Oh if we might but see the Church restored again and all things done according to the pattern in the Mount then it would be a glorious Church Gods people precious people all Kings Priests and Prophets within their own doors You then of the people even the poorest Plow-man and ignorantest Mechanick should recover his right primo questu and be subject to no other Pastours and Elders then were of your own choosing nor to them no longer then pleased you Now is not this kind of arguing very plausible in the peoples ears Oh how they will hugge themselves when they shall finde themselves to become some body Let us say they but joyne our selves in this Combination and then God knows what goodly great things we may come to be we may come to be Pastours to feed we may come to be Elders to rule the flock we may come to be Deacons and carry the bag and if we sail of these our hopes yet however we have voices in the Election of Church Officers and the highest of them all must depend upon us This is that which tickleth the multitude to reduce the Church to the house of Cloe as those Sophists would do the world to the Ark of Noah Now one of these is as absurd as the other as contrary to reason to bring back the Church to particular houses and Combinations as it is all the societies of men to domestical government Shall an example or two which yet comes not home neither be pleaded against a cloud of witnesses to the contrary when we can instance in Presbyteries constituted by the Apostles in chief Cities which were heads of whole Provinces shall we plead that two or three houses were patterns in the Mount This is so childish a fancy so weak and unreasonable an imagination as if they would reduce themselves to their infants Coats now they are grown men or think they are bound to wear a leathern girdle because Saint John Baptist did so To conclude this point we dare appeal to the consciences of any of these bodying Christians whom charity may presume to be godly and judicious Dr. Gauden whether they finde in Scripture or have just cause to think that the blessed Apostles ever constituted such small bodies of Covenanting Churches when there were great numbers and many Congregations of Christians in any City Province or Country so as each one should be thought absolute independent and no way subordinate to another Whether ever the Apostles required of those lesser handfuls those peti-toes and fingers of the body which might and did Convene in Cloes house any such explicite forms and Covenants besides those holy bonds which by beleeving and professing of the faith by Baptisme and Eucharistical communion were upon them Or whether the blessed Apostles would have questioned or denyed them to be true Christians and in a true Church or have separated from them or cast them off as not engrafted in Christ or growing up in him who without any such bodying in small parcels had professed the name of the Lord Jesus Christ in the due use of the Word Sacraments Ministry who endeavoured to lead a holy life themselves and sought by all means which charity order or authority allowed them to represse the contrary in others The wisdome of these first planters of Religion was so great their charity so warme their perswasions to unity so earnest the Character they set upon those who separate so black that it cannot be beleeved that ever they would admit of a rent in that body which was instructed by one head enlived by one spirit formed by one faith and quickned by one and the same hope And if these excellent Christian vertues had continued we had not seen the seam-lesse Coat of our Saviour rent into such small shreds as we behold and lament at this day And so much of this 2. The next thing that in general you charge the National Church withal is that they took up the customes you name by a Jewish imitation COncerning which I have divers things to reply First if we must be accused for this apish imitation of the Jews yet we are not the only Apes since you for this are no lesse guilty than our selves and then you know qui alterum incusat probri ipsum se tueri oportet For do you not imitate the Jewish Sanedrim in your Elderships why is it else that from it most of your party fetch their defence why from it do they borrow their light to expound dic Ecclesiae Again that the Scripture is not to be read except expounded is your common tenet we presse you for a precept for this and none you do nor none you can bring only you produce the example of Ezra the Scribe Nehem. 8.8 that he read the book and gave the sense and upon this example you do it and tell us it is to be done now what is imitation but the following of an example Besides you your self would have all your Elders stand and sit together in the face and full view of the whole Assembly now what command can you finde for this all you can say for it Verse 4. is the pattern in the former place of Ezra and then I hope you will not deny but you in this are to answer for a Jewish imitation also Your letter bears date the 22 day of the eighth moneth which is you know to speak the language of the old Jew Secondly I ask how ever you can make good that in most of the instances which you alledge that the Christians took their pattern from the Jewes after they were formed into a National Church and were put under the Ceremonial Law If in these they imitated any I may as easily say that they took their pattern from the Patriarchs for these before the Ceremonies of the Law were imposed as you can reflect upon the Nation of the Jews For the Patriarchs had their feasts their places whether to bring their offerings Gen. 8.20 13.18 28.22 33.20 Gen. 2.2 Exod. 5.1 They acknowledge a high Priest Gen. 14.18 They paid tyths Gen. 14.20 28.22 Four then of these five frivolous traditions as you call them were in use before the Jews were a setled Nation and to those old and first people of God the Primitive Church might have an eye when they admitted these usages as well as to
in the Primitive Church And it is evident that they charged the execution of these Canons upon the Bishops first because they had power that to those who by humility and teares and patience Zonaras in Explic Can. 12. Conc. Nic. Alcimus Epist 16. Conc. Nic. Can. 5. Conc. Antioch cap. 20. and alms-deeds did demonstrate their conversion to be sincere and unfeined to remit the severity of the Canon So Alcimus to Victorius the Bishop Authoritatis vestrae est errantium compunctione perspectâ severitatis ordinem temperare And secondly because they ordained that in every Province twice ever year there should be a Synod that all the Bishops of the Province meeting together might in common examine such questions as are occurrent in every place and particularly to enquire si forte aliqua indignatione aut contentione aut qualibet commotione sui Episcopi excommunicati quidam sint This was the Church Ordinance set before the time you speak of which clearly makes against you and now I shall shew you de facto what was done before that time too In Asia there was held sundry Synods about the time of the Emperour Commodus Euseb l. 5. c. 16 19. in which Montanus was excommunicated and his Heresie condemned Victor about the same time held a Synod at Rome and excommunicated all the Easterne Bishops about the celebration of Easter Euseb l. 6.23 24 25. which Act of his though unjust yet it shewes the judgment of those times that such a thing upon a just occasion he might do and that it was no usurpation in a Bishop with his Council to censure any mans person Again under the Emperour Decius there was a Synod gathered together at Rome of 60. Euseb l. 6. c. 43. Bishops besides many Ministers nd Deacons whither also there came many Pastours of other Provinces where by uniforme consent of all it was decreed that Novatus together with such as swelled and consented to his unnatural opinion repugnant to brotherly love should be excommuicated and banished the Church And the same was confirmed by another Synod held at Antioch by Elenus Firmilian Yheoctistus I passe by here the several Censures passed in the Synod held at Carthage upon the Lapsi and Thurificati as may be seen in very many Epistles of Cyprian To give light to this there is not any example more evident than the Synod of Antioch held about sixty years before the Council of Nice where Paulus Samosatenus the Bishop of Antioch was deposed and condemned for Heresie Euseb l. 7. c. 30 The Epistle then written by the Bishops Presbyters c. to Dionysius Bishop of Rome and Maximus Bishop of Alexandria c. is yet extant wherein they write thus Wherefore necessity constraining us so to do we excommunicated the sworn adversary of God viz. Paulus Samosatenus and placed Donneus in his roome c. Farther yet there was a Council of 320. Caranza Platina Tom. 1. Conc. apud Binnium Bishops called together at Sinuessa in Italy where Marcellinus Bishop of Rome was condemnatus anathematizatus accepit Maranatha And all these instances I am able to give you before that yo name so that there it cannot be true which you say that the babe-age of this usurpation is made mention of as newly appearing in the world by what was exercised by Alexander of Alexandria against Eusebius of Nicomedia as well as against Arius in the reign of Constantius and Constance c. In relation of which story you are not exact enough neither For I read not of any power that Alexander usurped over Eusebius nor any Censure he passed upon him he wrote indeed a letter to the brethren of the Churches that they should beware of Eusebius and his Arianisme because he was the patron and ringleader of the Apostates in his letter he sharply reproved him but he censured him not neither indeed could he because he belonged to the jurisdsction of another Patriarch But touching Arius and his adherents he summoned together a Council of many Bishops and deprived him and such as favoured his opinion Achillas Aeithales Carpomes a second Arius c. of the Priestly order And this he might do for they were under the jurisdiction of the Church of Alexandria But the Heresie being not so extinct and matters growing by the contenders to greater heat Constantine thought good to call the Nicene Council where the question was debated the Creed called the Nicene composed the clause of one substance ratified and the 318. Bishops except five subscribed unto it viz. Eusebius Theognis Maris Theonas Secundus These derided the clause Socrates lib. 1. cap. 8. and would not subscribe to the deposition of Arius For which cause the Council accursed Arius and all his adherents and forbade him Alexandria Moreover by the Emperours Edict Arius Eusebius Theognis were banished cap. 14. But Eusebius and Theognis recanted All this was done in the reigne of Constantine while he was alive it was that Alexander first then the Council proceeded against Arius and his adherents cap. 38. and under Constantine it was that that Arch-heretique came to that miserable end Yea and Alexander himself died also and Athanasius was chosen Bishop in his stead before Constantine died cap. 15. So that it cannot be possibly true which you say that Alexander of Alexandria did exercise or usurpe authority against Arius in the reigne of Constantius and Constance for while their father lived they were not Emperours Socrat. l. 2. c. 32 Well as you intimate and direct me I turne to the second book of Socrates cap. 82. but in the Gree. 40. and 41. chap. but there I finde no mention of Alexander nor Arius A Council at Seleucia we there read of called in Constantius's time and that there was hot disputes betwixt the Arians and the Orthodox but at last the Orthodox prevailed deposed Acacius the Arian and his complices and excommunicated divers others among which was Eusebius Socrates lib. ◠cap. 2. lib. 1. cap 23. 29. graec whether it was he of Nicomedia or no it appears not but in all probability it is the same man because after his recantation he relapsed to his Arianisme and was one of the persecutors of Athanasius However this makes against you for here we finde some Bishops deposed others excommunicated by a Council But this by the way In the last place you send me to Evagrius lib. 1. cap. 6. but to seek for what I know not for I pray look again and you shall not finde any thing of Alexander Arius Evagr. lib. 1. cap. 6. or Eusebius no nor their names in that chapter 't is wholly of another matter and nothing to your purpose and therefore I passe it by and set it for a cypher But were your opinion true that it were usurpation for Bishops assembled in a Council to censure any mans person consider I pray what an aspersion you lay upon the first four general
pains for what to deliver but must rely upon that ill applyed promise It shall be given you in that 〈◊〉 Which yet no man but he that hath an addle head will trust too and so your itinerants may be idle and addle heads also Nobis non licet esse tam disertis Most of our Bishops were laborious wise discreet men if all were not so let not the whole order be branded with that black coal of reproach for somes sake I know you would be loth to have the same measure meated out to you 4. But you have reason for what you say and then very good reason you should be heard Reason the strongest that may be given even out of our Saviours mouth and his Apostle Saint Peter There must be no lordly Diocesan so say I to that is no domineering and tyrannical Superiour in the Church and yet they may be called Lords for all that neither are these words of Christ or Peter any prohibition against it as I have shewed you before when I gave you the true intent of those Scriptures whether for the meaning I now refer you And yet one thing more I shall be bound to tell you that if you look heedfully into the Text the word Lord is not in the Original for thus the words are they that bear rule are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefactours or Ptolomy in Aegypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but with you it shall not be so The simple then may be deluded by you but the Learned know 't is a glosse besides the Text your illation no translation of the words There is no more prohibition for being called Lord then for Rabbi or Master or Doctor Mat. 23. v. 9.10 or father as is evident in the Gospel and may not then a man be called Master or father Let an answer be thought upon for these appellations and it will serve for the other without any sensible errour Lord and servant are opposite terms and not Lord and sonnes or brethren now the flock are no servants but brethren and the Pastours no Lords over Gods inheritance but fathers to the faithful what marvail therefore if Christ prohibited a Lordly authority to his Apostles since they were to entreat them kindly as fathers do their children as one brother should do to his brother and not think to command and compell them as their Vassals for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Saint Peter forbids Such an usurpation tyranny domineering as this would have made your words good and testifyed them to have been lofty Lords and Lordlesse Out-Laws to have been illegal and irregular livers which I shall not yield you true of that Diocesan you speak much lesse that because they were called Lords that this was the cause that their unhallowed dwellings were destined and appointed for hedg-hogs to house and harbour in yea for Iim and Ohim to dance in and for Owls and Vultures to dung on had there been no greater transgression then this I beleeve they might have kept their dwellings still But what now are those that house and harbour in their dwellings become hedg-hogs and hob-goblings and Satyrs good words I pray lest this prove scandalum magnatum should I say so much I fear I should have swords about my ears for consider who they be that have taken possession and dwell in these houses They be Saints I hope not Devils the meek that are to possesse the earth and not prickly hedg-hogs the chast no wanton Satyrs and they 'l have a care no doubt to keep their houses clean so that no Vulture nor Owle shall dare to a light and dung there for they have power enough to drive them away Or if by these houses you mean the Cathedrals themselves pray consider again who hath the use of them who preach in them and are these also hedg-hogs and foul spirits unclean Satyrs Vultures and Owls do these defile these places with their dung should they do so 't were your grief that no man dare drive them away What Phineas birds suffered to defile Gods Temple Deus meliora Yea but so it must be for so it was prophesied of old how could that terrible threat be performed and fulfilled at length it came to this witness the Prophet Isa 13.19 c. For so much you shall evidently confesse if you look but on the first verse of that Chapter where you shall read onus Babylonis The burden of Babylon which Isaiah the sonne of Amos did see and this Prophesie was never fulfilled till England became Babel And so much again if you read but this 19. And Babylon the glory of Kingdomes the beauty of the Caldees excellency shall be as when God overthrew Sodome and Gomorrah Your luck is very ill in alledging of Scripture this I am certain which makes so little to your purpose Had you inferred from hence let Tyrants beware how they oppose the people of God as the Babylonians did the Israelites before they were overthrown by the Medes let them take heed that they commit not Idolatry and serve not Devils in their Temples as did the Caldeans upon whom the words you alledge were fulfilled then you had hit the Prophets meaning for what he foretold came so to passe but to tell us that thus it should be done to our Cathedrals that this terrible threat might be performed and fulfilled at length and that this was prophesied of old and to call the Prophet Isaiah for a witnesse it must be so is to take Gods Name in vain no lesse then if you should take a vain or a false oath I am loth to say it but your impertinent allegation hath forced it from me The words of the Letter FIfthly and finally was it not Christs own foot that hath kick't at and cast contempt and that not a little upon those ill-favoured and condemned Churches which are yet standing in many Countries though they are remarkably reeling and ready to fall I' st no! Christs own voice that is at this time and in most places audibly pleading his own cause against the Parochial Church whereof the preaching Parson being it must not be denyed that many of the Parish Parsons are no preaching Parsons witnesse all the oppressing Impropiators is openly seen to stand upon his Tryal as the odde and the eldest evil head And though this head be the last head and did the least hurt of all the other heads yet the Almighty Lord hath as yet lift up his hand against him yet at this time 't is his turn to lye down under the lash and like the luke-warme Angel of Laodicea by taking shame and confusion of face unto himself to receive whatsoever sharp correction shall as a cordial of love be administred unto him for the preventing of the spuing his name out of Christs mouth as is manifest by what is foretold Revel 3.19 Therefore the whole half-blind political body of the Parish Church doth openly appear to be