Church of England THere remains one and that a great matter of exception against us and the same the fountain well nigh of all our calamitie to wit that we seem evill-affected towards the church of England and so averse from the same as that we do no lesse then make a plain secession and separation from it I answer First that our fayth is not negative as Papists use to object to the Euangelicall churches nor which consists in the condemning of others and wipeing their names out of the bead-â—oul of churches but in the edifying of our selvs neither require we of anie of ours in the confession of their fayth that they either renounce or in one word contest with the church of England whatsoever the world clamours of us this way Our faith is founded upon the writings of the prophets and Apostles in which â—o mention of the church of England is made We deem it our dutie what is found in them to beleev with the heart to righteousnes and to confesse with the tongue to salvation Secondly we accord as far as the Belgick and other Reformed churches with the Church of England in the Articles of faith and heads of Christian religion published in the name of that church and to be found in the Harmonie of the Confessions of fayth Thirdly if by the Church be understood the Catholick Church dispersed upon the face of the whole earth we do willingly acknowledg that a singular part thereof and the same visible and conspicuous is to be found in the land and with it do professe and practise what in us layes communion in all things in themselvs lawfull and done in right order But and if by the word Church be understood a spirituall politick body such as was in her time the Church of Israell and in hers the church of Rome Corinth the seven churches of Asia and others with them partaking of the same Apostolicall constitution and as unto which do apperteyn the Oracles of God Sacraments Censures Government and ministerie ecclesiasticall with other sacred institutions of Christ I cannot but confesse and professe though with great greif that it is to us matter of scruple which we cannot overcome to give that honour unto it which is due from the servants of Christ to the Church of Christ rightly collected and constituted And that there may be place left in the eyes of the prudent Reader for our defence in this case so far forth as equitie and reason will permit he must once and again be intreated by me seriously to weigh with himself and in his heart this one advertizement following That a man may do a thing truely pleasing and acceptable to God it sufficeth not that both the door in his person be accepted of God the thing done commaunded by God and that he do it with good and holy affection before God except withall and first he be possessed of that state condition of life which may affoard him a lawfull calling to that work That a man though never so good with never so good a minde should exercise the office or do though the best works of a Magistrate father of famillie housband steward citizen or messenger except he were first lawfully called and preferred to the state of a Magistrate maister of samâ—lie housband or the like so far were he from deserving anie praise for so doing as on the contrarie he most justly incurâ—ed the censure of great rashnes and violation of all order in familie and common wealth as taking unto himself that honour unto which he was not called of God The same houldeth and that specially in course of Religion which is the specially state of mans life so as if anie either as a Pastour dispence the holy things of the ministeriall Church without a lawfull pastorall calling going before or participate in the same out of a just and lawfull Church-state neither that dispensation nor this participation can be warranted but both the one and other are usurpations and in which is seen not the use but abuse of holy things and confusion of order And as it behoveth everie person first to beleev and know that he is truly a Christian and partaker of the grace of Christ before he can hope to please God in the performance of this or that particular Christian work so doth it also concern everie Christian to provide that he be first possessed of a just and lawfull Church-order before he so much as touch with his least finger the holy things of the Church thereunto proper and peculiar Proper I say peculiar amongst which I do not simplâ—e reckon the hearing of the word which both lawfullie may and necessarily ought to be done not onely of Christians though members of no particular church but even of Infidels prophane persons excommunicates and any others as being that in which no communion spirituall passeth either ecclesiasticall or personall between the teacher heater but according to some union ecclesiasticall or personall going before seeing that Christian saith comes by hearing the gospell by faith union from union communion This thus prem sed I will speak a few things of the Church of England not by way of accusation of it but for our own purgation in the eyes of the godly and equall Reader of the imputed câ—ime of Schism so far as truth and equitie will bear And first seeing that the people of God is materially as they speak the church of God it is required to the constitution of a holy Church of God that the people be holy or saints and sanctified iâ— Christ Iesus truely and internally in regard of God and their own consciences externally and in appearance in respect of others whom it concerns to discern and judg of them according to the word of God and rule of charitie And considering that our question is about the Church externall and visible as it is called we are not so fond or raithaâ— frantâ—ck as to require in respect of others other holynes in the members thereof then that which is visible and externall Now how marvaylous a thing is it and lamentable withall that amongst Christians anie should be found so far at ods with Christian holines as to think that others then apparently holy at the least deserved admittance into the fellowship of Christs church and therewith of Christ Do or can the gratâ—ous promises of God made to the Church the heavenly blessings due to the Church the seales of divine grace given to the Church apperteyn to others then such Are others to be admitted into the familie of God the kingdom of Christ and as it were the suburbs of heaven The Church of God is by him called and destinated to advance his glorie in the holynes of their lives and conversations what then have those to do with it or it with those who as Calvin saith live not but with Gods dishonour For they as the same author both truly and holily affirmeth
wall as sayth the proverb This balad-maker comparing the receaved religion in the Dutch churches to a tree the Sectaries in the countrie of which he nameth not a few to certayn beasts endeavouring this trees ruine and overthrow likens the Brownists to a litle worme gnawing at the root thereof and not having lesse will but lesse power to hurte then the residue Wee are indeed wormes and not men the reproach of men and despised of the people whom high and low and all that will may without daunger tread and trample under foot But to giue thee satisfaction Christian and indifferent Reader whosoever thou art that chusest rather to take knowledg of mens innocencie then to condemn the same unknown and that it may appear unto thee how alike unhonest our adversaries are in their accusations though of unlike condition in themselus We do professe before God and men that such is our accord in the case of religion with the Duch reformed churches as that we are ready to subscribe to all and everie article of faith in the same church as they are layd down in the Harmonie of Confessions of fayth published in their name one onely particle and the same not of the greatest weight in the sixth Article touching the Scriptures being conveniently interpreted and conformably to it self the generall judgment of the learned amongst them The scope of the Article is as appears in the margent to distinguish between the books Canonicall and Apocriphall as they are called Touching which Apocryphall notwithstanding it is judged and affirmed that they may be read in the Church Which if it be meant of their private reading by the members of the church we willingly assent if of publique pastorall and ecclesiasticall reading we are indeed otherwise mynded neither admit we any other books to that dignitie in the church then such as were penned by the Holy men of God moved by the Holy Ghost 2 Pet. 1 21. And as the Apostle Iames testified of the Iewes that they had Moses read in the Synagogue everie Sabbath day so we think it sufficient for the Christian assemblyes that with Moses Christ that is the books of the new testament be joyned with the old and they alone be read Neither need we seek further or for other Arguments to confirme our opinion then the Article it self affoardeth us The words thereof are these Moreover we put a difference between the Holy writings and those which they call Apocryphal to wit so as the Apocryphall may indeed 〈◊〉 read in the church that it may be lawfull to take instructions from â—hem so far sorth as they agree with the canonicall books but such 〈…〉 hand is their authoritie or firmnes that upon their testimonie any doctrine of faith and Christian Religion may be founded much lesse that they haue force to infringe or weaken the others authoritie And first if the Apocriphall books be publiquely read in the Church as well as the Canonicall the difference which in word is professed seems indeed by this so reading them to be taken away since the selfe same religious act viz. publique reading is performed about the one and other although not altogether to the same end And if publique reading of the Canonicall Scriptures be commanded of God in his worship either the reading of these Apocripha books is a parte of Gods worship also which the Belgick Churches do not beleiv or els they must be unlawfull to be read publiquely in the Church especially comming together for that onely end of worshipping God Publiquely I say for the private reading of them as of other books comes not under the respect of worship properly but of an act and exercise preparatiâ—â— unto worship as both Lawâ—ers and Divines speak Secondly in this verie Article the Canonicall bookes as opposed to the Apocriphall are called holy writeings The Apocriphall then are not holy as not being hallowed to this end that is not commaunded of God in the holy writeings of the Prophets and Apostles Now what haue the holy assemblies to do especially convening and meeting together for the solemn worship of God and exercising themselus in the same with books not holy that is not hallowed or injoyned of God for his most holy serviceâ— Thirdly seeing these books are Apocriphall that is hidden and concealed their verie name may put them in minde of their duetie in concealing themselvs within the vaile of privacie And surely no small immodestie it is in them which ought to conteyn themselus in private use and interteynment thus bouldly to presse into publique assemblie They must therefore change either their names or their manners as women by their sex so they by their name well expressing their nature are inhibited all libertie of speaking in the church Iâ—d and conclude out of our countrie-man M. Broughton that those Apocriphall books are so stuffed with trifles fables lyes and superstitions of all sorts that the midle place between the ould and new Testament as ill becomes them as it would do a Turkish slaue and leaper between two the noblest Princes of all Europe But to return whence I digâ—essed Seing that as appears in the preface the intention of the Belgick Churches was as in divulging their Confession to render a reason of the hope which is in them and plainly to make known their perswasion in the matter of fayth so also in publishing the Harmony of Confessions to giue all men to understand and take knowledg of that most near conjunction which they haue with the sacred and truely Catholique church of God and all the holy and sound members thereof by what tight or rather injurie could we be excluded from the followship of the same churches who do 〈◊〉 better accorde and have greater congruitie with them in the matter of fayth religion then the greatest part of those whose confessions they do publiâ—â— to the veiw of all men as the congnissance and badges of their Christian consociation And with what conscience of a Christian or rather licentiousnes of a Rhymer could that adversarie traduce us to the world as endeavoring the ruine of the reformed churches But perhaps that which may be is suspected to be by some which also the false accuser doth insinuate in his libell against us and that what in word we professe we denye in deed and what we would seem to build with our tongues we do as it were with our hands pull down If so it be and that in deed we be found to be such I doe freely confesse that no censure upon us can be too severe no hatred more greivous then we do deserv Now the guilt of this evill must cleav unto our fingers if at all one of these two waâ—es either in regard of our selvs or of the reformed Churches For our selvs and our course of life for necessitie compelleth as it were foolishly to bable out that wherein modestie perswadeth silence and how we converse with God and men whether
Iewes the Apostle disdeyns not to transfer it to the church of Christ. of which also he tenders this reason because it was not a legall ceremonie but servs to the edification of the Church If this be so then must they needs take their marks amisse who imagine that the Apostle in this place speaks of the extraordinarie gift and exercise of prophesie And although it be not like that the Church of Corinth was in that so plenteous effusion of the gifts of the spirit altogether destitute of extraordinarie prophets yet that the Apostle did not in that place aime at them may be proved by manie mo and the same as I think firm arguments drawn from the self same text Which that I may do the more commodiously the prudent reader must call to minde that upon the foundation of the extraordinarie prophets as well as of the verie Apostles the church is built and that that mysterie of Christ by the spirit immediately and infalliblie inlightining their minde was in the same manner though not in all in the same degree revealed to them and the other This so considered 1. It seems altogether unprobable that so manie Prophets of this ranke although infâ—riour in gifts should have been found in that one small congregation as the Apostle insinuates ver 24 29 31 that Corinth had 2. The Apostles in Corinth not onely behaved themselvs inordinately in the church but withall as by interpreters from ver 29 and 32 is generally delivered were subject to errour in the verie doctrine which they propounded which to affirm of the extraordinarie Prophets these skilfull mâ—ister builders who together with the Apostles laâ—d the foundation together participated the same holy spirit seemeth not a litle to shake the foundation of Christian religion And if one of these extraordinarie prophets might 〈◊〉 why not they all And 〈◊〉 the Prophets why not the Apostles And â—f they might 〈◊〉 how should it appear that they have not cried And so by consequence what either then was oâ— now is the firmnes and certaintie of the Christian faâ—th 3. Seeing that the Apostle ver 34 35 injoyns women deep silence in this church exercise not permitting them a all to speak it seems most plain that he hath noâ—y nor respect at all to these extraordinarie gifts and endowments of prophesie authorising even women furnished with them to speak publiquely and in mens presence as appears in Mirjam Deborah Huldah Anna as also even in Iezabel her self in regard of order and others Lastly the Apostle ver 36 upbraideth those verie Prophets unto whom he directeth his speach as such as from whom the word of God came not but without cause yea not without notable injurie if they were extraordinarie Prophets that is inspired with the holy Ghost and his immediate instruments seeing that from these kinde of Prophets as well as from Paul the Apostle the word of God came though in different degree and measure The third foundation of this exercise is laid in the manifould and the same most excellent ends atteynable onely by this means 1. That God may be glorified whilst everie one doth administer to another the gift which he hath receaved as good dispensers of the maâ—â—ssuld grace of God 2. That the spirit be not extinguished that is the gift of prophesie or teaching in which it may so come to passe that some in the church though no ministers may excell the verie pastours themselvs 3. That such as are to be taken into the ministerie of the church may both become and appear apt to teach This seeing the Apostle would have done he would questionlesse have some order for the doing of it which excepting this of prophesie we have none of Apostolicall institution 4. That the doctrine of the church may be preserved pure from the insection of errour which is far more easilie corrupted when some one or two alone in the church speak all and all the rest have deep and perpetuall silence enjoyned them 5. That things doubtfull arising in teaching may be cleared things obscure opened things 〈◊〉 convinced and lastly that as by the beating together of two stones 〈◊〉 appeareth so may the light of the truth more clearly â—hine by disputations questâ—ons and answers modestly had and made and as becomes the church of Saints and worke of God 6. For the edification of the church and conversion of them that beleiv not and this the raither because it apperteyneth not properly to the pasteurs as Pastours to turn goats or wolves into sheep but raither to 〈◊〉 the flock and sheep of Christ in which the H. Ghost hath made them overseers 7. And lastly lest by excluding the commonaltie and multitude from Church affairs the people of God be devided and charitie lestened and familiaritie and good will be extinguished between the order of ministers and people CHAP. IX Of Temples TO speak nothing of the office of the Christian magistrate in demolishing the monuments and snares of Idolatrie which these Temples want not if themselvs be not such I account that the consideration is one of a temple as a temple that is a holy place as it is counted of the most consecrated either to God himself or to some Saint made therein a false God though being a true Saint whose name it bears and which for its magnificent building and superstitious form agrees far better to the 〈◊〉 religion pompous and idolatrous as it is then to the Reformed and Apostolicall simplicitie And another and the same far divers of a place although in the house sometimes consecrated for such a temple partly naturall which is simplie necessarie to everie 〈◊〉 action partly civill in which the church may well and conveniently assemble together The former use I deem altogether unlawfull the latter not so but lawfull provided alwaies that the opinion of holines be removed and withall such blemishes of superstition as wherewith things lawfull in themselvs are usually stayned CHAP. X. Of things indifferent VVE do so repute manie things as indifferent or mean in themselvs and then own nature as houlding a middle place as it were between the things simplie commaunded and the things simplie forbidden of God as that the same things being once drawn into use and practise do necessarily undergoe the respect and consideration of good or evill This the Apostle teacheth 1 Corinth 14. in his so diligent warning the Church of Corinth that all things be done decently in order and to edification The things then thus accounted indifferent when they once come into use in the church do either work the exercises of religion the more comely orderly and edificative and are such as without which the same exercises cannot be performed but confusedly uncomelily and unâ—iuitfully at least in part or els they swarve from the Apostolicall Canon With this commaundement of the Apostle yea of Christ the Lord agrees the rule of the phylosophers The accessorie fellâ—wâ—th the
expounded by our adversaries themselvs do willingly condiscend that by it alone judgment be given in this matter Our Saviour Christ doth plainly teach that this feild was sown with good seed alone that after whilst men slept the enemie the divel came sowed â—ares amongst the wheat But on the contrarie in the sowing the English fâ—â—ld whether we respect the natâ—onall or parochiall churches together with the wheat the tares that exceeding the other infinitely were at first yet are sown that of purpose under most severe penaltâ—â—s And hence is the first princâ—pall prâ—judice to our English harvest froÌ„ which I conceav all the rest to come For unto this Ch. thus clapped clouted together of all persons of all sorts spirits without difference no man equally prudently weighing things can denie but that the pompous imperious Hierarchicall government together with all its accessories doth right well accorde To the things objected from the parable of the mariage Luke 14. Mat. 22. I onely answer that those servants were the Prophets and Apostles the son Christ himself the compulsion to be made no otherwise then by the preaching of the word by which as Calvin hath it God doth importunately sollicit our sloâ—thfulnes not onely pricking us with exhortations but coÌ„pelling us with threatnings to come unto him which word of God as it is by some wholly contemned so doth it extort from others onely an externall hypocritical obedience but by manie is receaved through the blessing of God with al holy devout affection Now unto these paâ—ables of Christ manie are wont and that very busily to annex one of their own A heap say they of wheat although it have much chaf mixed with it the 〈◊〉 more in quantitie then the wheat is 〈◊〉 notwithstanding truly is rightly termed a heap of wheat according to the Phyloâ—ophers rule The denâ—mination to not of the greater but better part I answer first that this axiom is not simply true for if in the church or any other convention popular or in which things passe by voyces the greater part hap to exceed the better the denominat on of that passage or decree and so the whole processe of the matter is according to the greater though the worser part 2. The chaf in that wheat is either of the same wheat or of other brought from els where if of that same then it makes nothing to the present purpose since wicked men appeâ—â—ein not to the persons of the godly noâ— are their chaf if of other from els where it may easily be added in that quantitie proportion as that neither it may deserv the name of an heap of wheat but of chaf nor he that sels it for wheat of an honest merchant but of a deceiptfull impostour 4. The things objected from the Apostolicall Churches are altogether personall accidentall from which that the churches gathered of men and by men governed should be exempted is â—aither to be desired then hoped for But for us the things which most afflict us in the Ch. of England presse us in the respect fore-mentioned to a secession from the same do concern the verie materiall formall constitution of the ministeriall church together with the essentiall administration of the Church-policie And how different these things are who seeth not Lastly it is objected that in the Ch. of England lively faith true pietie are both begotten and nourished in the hearts of many by the preaching of the gospell there God forbid that we should not acknowledg that withall that infinite thanks for the same are due to Gods great power goodnes both in respect of our selvs and others Who notwithstanding the great confusion both of persons and things there to be found vouchsafeth to his elect so plentifull grace covering under the vayl of his superaboundant goodnes mercy by their â—â—ncere fayth in Christ Iesus their sins aberrations whether of ignorance or infirmitie What then must be done should we continue in sin that grace might abound or shall we against knowledg go on to walk inordinately because in our ignorance God hath vouchsafed us of his grace in that disordered state of things without the ministerial church of which we speak the preaching of the gospell both may useth to be had by it sayth to be ingenerated except christian churches be to be gathered of infidels unbeleevers Besides what Minos or Rhaâ—amant will deny that even in the bosom of the Romish church some faâ—thfull persons may be found how much more in that of England in which the main truths of the gospell the most greatest errours of poperie being banished are taught by so manie godly learned men with such zeal and earnestnes Now what of these things Is it therefore lawfull for a Christian eyther to content himself with himself without joyning to any christian congregation or to continue still in the bosom of the church of Rome as a member under the Pope thâ— head I therefore conclude out of M. Brightman whose words I had raither use then mine own speaking of the government ministerie of the Church of England The fruit to wit of the word preached doth no more exempt from blame our corruptions then a true child doth adulterie And here thou hast Christian Reader the whole order of our conversation in the work of Christian religion set down both as breifly and plainly as I could If in anie thing weâ—er advertise us brotherly with desire of our information not as our countrimens manner for the most part is with a minde of reproaching us or grat fying of others and whom thou findest in errour thou shalt not leave in obstinacie nor as having a minde prone to schism Eâ—re we may alasse too easily but heretiques by the grace of God we will not be But if the things which we do seem â—ight in thine eyes as to us certainly they do I do earnestly by the Lord Iesus admonish and exhort thy godly minde that thou wilst neither withould thy due obedience froÌ„ his truth noâ— just succour from thy distressed brethren Neither do thou indure that either the smalnes of the number or meannes of the â—ondition of those that professe it should prejudice with thee the proâ—ssion of the truth but have in minde that of Teâ—tullian Do we measure mens faith by their persons or their persons by their faith as also that of Austin Let matter weigh with matter and cause with cause and reaâ—â—â— with reason but especially that of the Apostle My brethren have 〈◊〉 the faith of our glorious Lord Iesus Christ in respect of persons But now it so come to passe which God forbid that the most being eyther forestalled by prejudice or by prosperitie made secure there be few found especially men of learning who will so far vouchsafe to stoop as to look upon so despised
sentence or charge given but translated to religious use denoteth an assemblie of persons called out of the state of corrupt nature into that of supernaturall grace by the publishing of the gospell Now the Elders or presbyters as such are and so are said to be called to wit to their office of Eldership but called out they are not being themselvs to call out the church and unto it to perform the cryers office Neither do I think that the name Ecclesia Church hath been used by any Greek author before the Apostles times or in their daies or in the age after them for the assemblie of sole governers in the act of their government or indeed before the same governers had seazed into their own onely hands the churches both name and power But you will say as learned men use to do that these Elders susteyn the person of the whole multitude and supplie their room for the avoiding of confusion and so are â—ightly as commonly called The church representative I answer First no godly no nor reasonable man will affirm that this representation is to be extended to all the acts of religion or indeed to others then these which are exercised in the governing of the Church What is it then The Elders in ruling and governing the Church must represent the people and ocupie their place It should seem then that it appeâ—teyns unto the people unto the people primarily and originally under Christ to rule and govern the church that is themselvs But who will so say of a government not personall but publique and instituted as the churches is 2. If the Elders in their consistorie represent the church then whatsoever they either decree or do agreeing to the word of God whether respecting faith or manners that also the church decreeth and doth though absent though ignorant both what the thing is which is done and upon what grounds it is done by the Elders this being the nature of representations that what the representing doth within the bounds of his commission that the represented doth primarily and much more as but using the other for his instrument Now how dissonant this is to true faith and pietie how consonant unto the Papists implicit faith no man can be ignorant and I had raither wise men should consider then I aggravate 3. The constant and universall practise of the Apostles Apostolick churches do quite crosse this consistorian course The Apostle Paul well acquainted with the meaning of Christ doth 1 Cor. 5. so reduce into practise the rule and prescript of his maister Matth. 18. or to use the words of the Bishop of Chester There commaunds to bring into practise this power In the name of Christ with his spirit as he seems to leav no place for doubting to him who with diligence and without prejudice will compare together these two places what the Lord meaneth when he saith Tell the Church This our Apostle doth in that place reprove not the Elders or governers alone but with them also the whole commonaltie and bodie for tolerating the incestuous person amongst them Which therefore accordingly as his authoritie Apostolicall and care for all the churches dâ—d require he admonisheth and directeth that as mindefull both of the sinners repentance and salvation and therewith of their own puritie they would exclude by due order that wicked man from their holy fellowship And that by these words when ye are come together the whole church is to be understood manie but heavie freinds to the peoples libertie Iesuites Pâ—clatists and others do graunt But we will annex certain reasons for the further clearing of the thing 1. They among whom the fornicatour was who were puffed up when they should have sorrowed and out of the middest of whom he was to be put who had done that thing they were to be gathered together in one and to judg and excommunicate that incestuous person But the fornicatour was not amongst the Elders alone neither were they alone puffed up when they should have sorrowed neither was that wicked man to be taken out of the midst of them and still left in the midst of the people and therefore not to be judged by them alone but by the church with them though governed by them 2. It did not of ould apperteyn onely to the Levites and Elders in Israel to purge out of their houses the materiall leven but to everie father of familie also so by proportion to the whole church now to purge out the leven spirituall there spoken of which also could not leven the whole lump or church in the Apostles meaning except it had concerned the whole church to purge it out 3. The Apostle wrote not to the Elders onely but with them to the whole bodie not to be commingled with fornicators covetâ—us persons or the like called brethren he therefore admonisheth them as the other to cast their stone at the incestuous man for the taking him away from the Lords people Manie more Arguments and the same verie clear might be drawn to this end out of the text it self but for brevitie sake I will omit them and annex this onely one which followeth from the second chapter of the second Epistle The same Apostle writing to these same Corinthians about the same incestuous person but now penitent as before delinquent seriously exhorts them that look what severitie they had formerly shewed in censuring him for his sin the like compassion they would now shew in â—eceaving him again upon his repentance therein plainly insinuateing that this busines was not in the hands of the Elders alone except we will say that they alone were made sad by the Apostles reproof that they alone by their studie defence indignation zeal c. testified that they were pure in the thing and except it belonged to them alone to pardon and comfort the repentant sinner and to confirm their love unto him And whereas some would inclose this whole power within the Apostles circuit as if he alone Bishop-like had passed sentence judiciaâ—ie upon the offender and onely committed the declaration and publication of it in the church to some his substitute I deem it not lost labour breifly to â—hew how erroneous this opinion is of externall monarchicall government yea power also which is more in the church of Christ. And first one alone how great soever cannot suffice to make the Church or a congregation which Christ hath furnished with power of binding and loosing Math. 18 17 18. both reason and scripture teaching that for an assembly and congregation at least two or three are required ver 19. The Church which name signifies a multitude designeing by a new trope one alone singular person as saith D. Whitakers against Stapleton going about to prove that the name of the church belongs to the Pastours or Byshops or Pope alone 2. It is expresly affirmed 2 Cor. 2 6. that the incestuous person was censured by many which