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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78217	Ichnographia. Or A model of the primitive congregational way: wherein satisfaction is offered, by unfolding (according to the Scriptures) what the right order of the Gospel, and way of the saints in the visible worshipping of God is, in the dayes of the New Testament. And how the saints in these dayes may walk up to it, notwithstanding their present hindrances. Together with the maine points in controversie, touching the right visible church-state Christ hath instituted under the Gospel, with the extent of church-officers, and power of particular visible churches, and continuance of divine ordinances and institutions under the defection and apostasie of Antichrist. By W. Bartlet, Minister of the Gospel, at Wapping.	Bartlet, William, 1609 or 10-1682.	1647 (1647)	Wing B986; Thomason E381_17; ESTC R201418	140,788	175

again And therefore considering that the absolution of excommunication doth pertaine to the Churches it followeth that the excommunication doth in like manner appertaine unto them And so afterwards he sheweth that the Peoples consent was required in things of this nature and that the Ministers did not take upon them of their own authority to excommunicate c. and shews the truth of this from the authorities of Cyprian and Augustine p. 187. and so before p. 35. of his first reply in the case of a Churches neglect to call a Minister or to consent upon one that is unmeet he sheweth that the power of Elders in other Churches is no other then of Admonition or sharpely chargeing them that they forbeare such an election or in case it be done not to confirme it and in case these Churches neglect their duty or the Church which is admonished rest not in their admonition then to bring it to the next Synod and if it rest not therein then the Magistrate is to do his duty and the same he confirmes in his second Reply Tract 7. p. 80 81 82. where he maintaines the Church of Corinths joyning with the Apostle in the excommunication of the incestuous person Thirdly Master Dudly Fenner Fenner de sac Theol l. 7. pag. ●77 278. that was contemporary with Master Cartwright and joyned with him in the publique Ministery to the English Company in Antwerp in his Treatis● De sacra Theolog to which Master Cartwright in an Epistle prefixed to it gives a singular testimony Lib. 7. p. 277 278 279. hath much to th●s purpose Among other passages this is not the least for our purpose that in matters maximi momenti i. e. of the greatest moment as Censures elections of Ministers c. they are to be done in the Assembly by the authority of the whole Church And if the people have any thing to counsell or object they have liberty to bring it in and afterwards matters are to be concluded when they have beene heard speake and have given their consent Fourthly Master Parker Parker de Eccl. ●olit l. 3. c. 12. who is so large and full for what we affirme that it would require a whole volume by it selfe to translate what he hath written to this purpose In his third booke De Eccles pol. Chap. 12. he hath no lesse then 22. Arguments to prove the superiority of Churches over their owne officers and he that reades him diligently shall finde that from the authority of Scriptures Ancient and Moderne Writers and other unanswerable reasons he proves the authority of Churches to be in themselves and then Lib. 3. Chap. 22. p. 329. and so onwards he shews that Synods and Classes have no other power over those Churches then by way of counsell and admonition whosoever reades that 22. Chapter shall finde him to prove it six wayes from the ground from the forme from the matter from the object from the manner of proceeding and from the end of those Classicall combinations All which would be too large to translate Where let the reader take notice that he doth not simply deny the use of synods and combination of Churches into Classes as we doe not but onely their superiority that is challenged to be due to them over the congregations of the Saints which we cannot see to be any other then an usurpation not given to them by Jesus Christ Fiftly pious and learned M. Perkins ●erk his Expos 〈◊〉 Revel c. 2. ● 2. and v. 20 in his Exposition on the three first Chapters of the Revelations affirmeth that Jesus Christ gave to every one of those seven Churches in Asia power and Authority to preach the Word administer the Sacraments to reprove evill men and exclude all obstinate sinners from all spirituall priviledges among them His words are these chap. 2. ver 2. Christ hath given to his Church a power judiciall to suspend evill men from the Sacrament and to excommunicate them from the outward fellowship of the Church for else he would not have commended this Minister with his Church for the execution of his power And the reasons saith he alledged to the contrary are of no force And at ver 20. of the same Chapter he saith We may learne two things 1. The large power that God gave to his Church which was besides the power to preach the Word and administer the Sacraments a farther power to appoint who should preach amongst them and who shou●d not and also power to represse evill men and women and so keep them in order The like power was given to the * Now the C● of Ephesus w● a particular v●sible Church having powe● of governme●● within it self Master Perki● shewes and cleare from t●● Scripture church of Ephesus as we have seene saith he before and the like power did God give to all Churches as we shall see if we read the Histories of the church And great cause there is hereof for without this authority no church could long stand and be a church Sixtly Holy Baynes Baynes Dioc● Tryall pag. 1 printed 162 that eminent light which succeeded Master Perkins We affirme saith he that no such head Church was ordained either virtually or actually but that all Churches were singular Congregations equall * This godly learned Autho● with others d● use the word Independen● not simply b● in some respec● not in respect of God and Christ th● Spirit the scriptures principles of reason and equity for so we acknowledge all Churches to be dependen● but in respect of men onely and as it refers to other Churches or subordination to them in poi● of power and authority because we know of no such ordained by Christ in the Word INDEPENDENT each of other in regard of subjection So in pag. 21. touching the Churches of Geneva he shews by answering to an objection was made from thence 1. That they have power of governing themselves but for greater edification voluntarily confederate not to use or exercise their power but with mutuall communication one asking the counsell and consent of the other in the common Presbyterie 2. He shews that it is one thing for Churches to subject themselves to a Bishop and Consistory wherein they shall have no power of suffrage another thing to communicate with such a Presbyterie wherein themselves are Members and Judges with others And then afterwards he shews that Geneva made this Consociation not as if the prime Churches were imperfect and to make one Church by this union but because though they were entire Churches and had the power of Churches yet they needed this support in exercising of it and that by this meanes the Ministers and Seniors or Elders of it might have communion marke that Communion viz. among themselves not jurisdiction over others So pag. 81. where after a large discourse touching this power that was in the particular Church of Corinth he concludes with these words Finally saith he the Church●s of

Ι'ΧΝΟΓΡΑΦΙ'Α OR A MODEL OF The Primitive Congregational way Wherein satisfaction is offered by unfolding according to the Scriptures what the right order of the Gospel and way of the Saints in the visible worshipping of God is in the dayes of the New Testament And how the Saints in these dayes may walk up to it notwithstanding their present hindrances Together with the maine points in controversie touching the right visible Church-state Christ hath instituted under the Gospel with the extent of Church-Officers and power of particular visible Churches and continuance of Divine Ordinances and Institutions under the defection and Apostasie of Antichrist By W BARTLET Minister of the Gospel at Wapping Esay 30.21 And thine eares shall heare a word behind thee saying This is the way walke in it Ezek. 43.11 And if they are ashamed of all they have done shew them the form of the house and the fashion thereof c. Rev. 18 4 5. And I heard another voice from heaven saying Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues for her sins have reached to heaven and God hath remembred her iniquities Jer. 50.5 They shall aske the way to Sion with their faces thitherward c. Calv. in Epist ad Sado et In illa Ecclesiae forma quam Apostoli constituerunt unicum habemus verae Ecclesiae exemplar à qu● si quis vel minimum deflectit aberrat Echo Nobiliss viri Pet. Beauvis Benlosi Papismus pompatica quaedam est Monarchia quam genuit ambitio fovit superstitio roboravit Tyrannis propagavit tam ignorantia seculi quam fallacia pseudo-Cleri Ergo ab execrandu Antichristi faecibus redeatis ad Christi sacra LONDON Printed by W.E. for H. Overton at the entrance into Popes-head Alley out of Lumbard-street 1647. To all the Saints and Servants of Jesus Christ scattered up and down in the Kingdome of England and throughout the world that hitherto have beene strangers to the paths of Sion and have not worshipped God according to the right order of the Gospell Dearely beloved in the Lord TIll better provision come In all humility I here present you as from Jesus Christ the Head and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 15.3 King of Saints with this plain Treatise for whose sakes it is composed and sent abroad into the world The subject matter of it looking directly to the glory of Christ and the welfare of your soules is so excellent that I ingenuously professe it cals for the richest annointings from ●n high to declare and hold forth the beauty and lustre thereof And had I not proved by experience that the glorious God ordaineth strength out of the mouthes of Babes Psal 8.2 and as the Apostle saith 1 Cor. 1.27 28. chooseth the foolish the meale the base things of the world and things that are despised yea things that are not to be instrumentall for his praise I should have been altogether discouraged from setting about it But in regard the * Josh 6.20 Jericho's wall fall downe at the blowing o● Rams hornes 1 Sam. 17. David conquere● Goliah with ● Sling and a stone Esay 41 14 15 16. the Church a poore worme thretneth the mountaines to dust The Disciples of Christ take● out of Fisher-boates by no other meanes then preachin● subdue Kingdomes nations to Christ weaknes of the instrument exceedingly advanceth the glory both of the wisdome and power of God I was the more encouraged to undertake it ●ow because of my intending the generall good of believers and profiting the meanest in publishing this Treatise I have propounded to my selfe 3. things in the carrying of it on 1 The manner and way of ordering and disposing it 2. The grounds and arguments that divinely moved me to it and were as a fire in my bosome not suffering me to rest 3. The end and scope that I had before me and at which I aimed of all which I shall briefly give you an account As for the first of these I have endeavoured three things 1. That the method be plain and easie by way of Proposition and Deductions or inferences from them according to the most usual and ordinary way of preaching observed in the Kingdome to which people have been accustomed whereby the truth is not only cleared and defended but that which is contrary thereunto and unsound is discovered and weakened 2. That the style be not lofty with an affected straine soaring above the capacity and reach of the ignorant a distemper that sticks too close the tongues and Pennes of many men forgetting that of the Apostle 1 Cor. 14.19 That in the Church he had rather speake five words with understanding that he might teach others then ten thousand words in an unknown tongue but low and familiar avoiding to the uttermost according to the same Apostle 1 Cor. 2.4 the entising words of mans wisdome in handling the sacred mysteries of the Gospell neither can this be any prejudice I suppose to such as are learned considering that they especially if they have learned Christ do judge of Books rather by the matter then the style That great Oratour Demostenes himselfe could say that the riches of Greece did not consist in words 3. That the matter it selfe propounded and discussed in this Treatise be not so much an argumentative as positive way held forth from the authority of the Scripture chiefly and sound reason consonant thereunto which are those spirituall weapons that are mighty through God to the casting down those strong holds in the hearts of men that exalt themselves against the knowledge of God 2 Cor. 10.4 5. As for the judgements of the most eminent learned and godly men which I have here and there throughout the Treatise produced I have not done it in the least to disparage the authority of the Scriptures for without controversie the word of God is greater * To build upon any Doctor● saying withou● Scripture or reason agreeing to Scripture were to follow Pythagoras rather then Christ vid. Cranmers confutation of unwritten Verities Be a man never so learned after the Apostles yet his words without Gods word ar● of none authority id ibid. And this he abundantly proveth from ancient Fathers and Schoolmen as Chrysostome Jerome Ambrose Augustine Cyril Fulgent Greg Theophil Damasc Bruno Beda Ansel Tho. Aquin. and others in the Treatise then all the testimonies of men but only to satisfy such as are weake and conceive that those of the Congregationall way are singular and contrary to all men both in their judgment and practise 2. Touching the grounds and reasons that prevailed with me to the setting upon this worke they were such as these following 1. The ardent and burning desire of my soule after the lifting up of Jesus Christs honour and furthering Sions welfare both which at this present time do not a little suffer from the tongues and Pennes of multitudes in this Kingdome and other parts of

Asia as it is plaine had power of government within themselves And a little after pag. 84. Hence it is that the Governours sc of the Church are in many things of greater moment to take the consent of the people with them Seventhly Master Jacob Jacobs Treatise call●d An Attestation of many learned godly and famous Divines c. a man that was excellently qualified for the worke of the Ministery and sometimes Pastor to a gathered Church in London how many Treatises hath he in print to prove the point in hand but above all other that treatise called An attestation of many learned godly and famous Divines Lights of Religion and Pillars of the Gospell justifying this doctrine viz. 1. That the Church Government ought to be alwayes with the peoples consent 2. That a true Church under the Gospell containeth no more ordinary Congregations but one In which Treatise he holds forth these two points First from Testimonies of many particular late Writers largely set downe as Beza Calvin Viret Zuinglius Luther Bucer Pet. Mart. Musculus Bullinger Gualter Vrsinus Daneus Tilenus Junius Piscator and Chemnicius 2. From the consent of many publique Churches as the Bohemian Helvetian Genevian Belgick c. 3. From testimonies and practice of the best Antiquity as the practice of the Church of Jerusalem immediately after the death of the Apostle Iames Anno 70. of Christ from Ignatius to the Church of Philadelphia Anno 112. so the practice of the Church of Rome Anno 240. mentioned by Eusebius The practice of the Church of Carthage Ann. 250. in Cyprians time So at Antioch An. 273. 4. From Councels 1. The Councel of Nice An. 330. So from the Councel of Carthage Anno 420. So the Councel of Constantinople An. 682. 5. He sheweth ●he intollerable inconveniences that follow the denying this truth 6. He answers the chiefest objections are brought against it 8. So M. Robinson and Ainsworth men without exception for their learning and godlines what large Treatises have they in print to cleare this point we have in hand some of which have not to this day been answered as that of M Robinsons Reasons discussed Ainsw guide to Sion Robinson Reas discuss●d 9. Doctor Ames Ames Med. Theol. l. 1. c. 37. sect 6. in his Medulla Theologia lib. 1. chap. 37. sect 6. hath these words Potestas hujus disciplinae quoad jus ipsum pertinet ad Ecclesiam illam in communi cujus membrum est peccator ad illos enim pertinet ejicere ad quos pertinet primo admittere c. that is The power of this Discipline in respect of the right of it belongs to that Church in common of which the offender is a member for it belongs to those to cast out whom it concernes first to take in c. And so in his Cases of Conscience he hath much to this purpose And M. Peters in his last report of the English Warres saith this of him That he left his Professorship in Freezland to live with him because of his Churches Independency at Rotterdam and charged him often even to his death so to looke to it saying if there were a way of publique worship in the world that God would own it was that 10. Doctor Fulke against the Remists Fulkes Notes on Remists test on 1 Cor. 5. Sect 3 the authority of Excommunication he saith pertaineth to the whole Church although the judgement and execution thereof is to be referred to the Governours of the Church which exercise that authority as in the name of Christ so in the name of the whole Church whereof they are appointed Governours to avoid confusion which is no other then Paereus Musculus Zanchy and Calvin have spoken in their writings with many others as can easily be produced 11. Doctor Whittaker hath much to this purpose in his learned workes as de concil quest 5. p. 178 179. Whitak de concil q. 5. p. 178 179. where he shewes that Ecclesiasticall power and authority belongs princ●p●lly primarily and essentially to the whole Church to each Bishop or Minister only accidentally secondarily his words are these Haec quidem authoritas ecclesiastica singulis episcopis convenit sed accidentaliter et secundariè et minus principaliter ecclesiae autem primariò principaliter et essentialiter competit And he illustrates this from a rule in Phylosophy Cum virtus aliqua duobus inest uni necessariò et essentialiter alteri contingentur et accidentaliter principalius inest ei cui necessario essentialiter inest quam ei cui contingentur tantum et accidentaliter convenit ut calor magis principaliter igni quam aquae inest quia inest aquae gratia ignis So de Pontif. Rom. 9. q. 1. c. 1. Sect. 1. his words translated are these We say plainly that the Churches in the primitive times were so governed of their own Pastors that they were not subject to others either Bishops or Churches without them the Church of Colosse was not subject to the Church of Ephesus nor the Church of Philippi to the Church of Thess nor these to the Church of Rome nor the Church of Rome to any of them Sed pares omnes inter se juris e●lent i. e. They were all of equall power among themselves 12. To these we might adde Doctor Reinolds in his conference with Hart Doctor Willet in his Synops Papis Doctor Tailor in his Commentary on Tit. But I shall produce only one * See Doctor Sibbs more that was famous for his Gospell-anointings and litle thought by the most men to have been of this judgement And yet you shall find in a litle Treatise of his printed before these troubles brake forth in England called A breathing after God that he speaks fully to this purpose h●s subj●ct leading him to discover himselfe herein being as I suppose a little before his death his words are these p. 91. speaking of Gods house House saith he wee take for the persons that are in it and persons that are ordered or else it is a confusion and not a house it is a company of those that are voluntary they come not by chance into our house that are members of our society but there is an order there is a Governour in a house and some that are under gov●rnment and there is a voluntary conjunction and combination so the Church is a voluntary company of People that is orderly some to teach and some to be instructed and thereupon it is called a house And a litle after p. 94. speaking of the Tabernacle in Davids time before the Temple was built he saith If we apply it to our times that that answers the Tabernacle now is particular visible Churches under particular Pastors where the meanes of salvation are set up Particular visible Churches now are Gods Tabernacle The Church of the Iewes was a Nationall Church there was but one Church but one Place and one Tabernacle but now God hath erected

spirit of love and meeknesse to be seriously and conscienciously considered by them 1. Whether there be any lawfull baptisme where the administrator hath no lawfull calling thereunto 2. Whether the lawfull call to the dispensing of that ordinance of baptisme be not now in these dayes of the Gospell from or by that particular Church and society of Saints to which that administrator or officer doth belong 3. Whether a persons entring on such an action of so high a nature by his own meer private motion or supposition of an extraordinary and immediate call from heaven wanting the ordinary instituted way of Christ in the Gospell be not a strong delusion and an occasion of leading them into dangerous errors as we find by wofull experience to wit universall grace free-will denying originall sinne and the decrees af God to be absolute And of late there is a small Pamphlet that goes under M Francis Cornwals name a great pleader for rebaptizing and champion against Paedobaptisme that hath diverse unsound things in it deceiving the simple and among other these two that follow The first is that those that are not able to make out a confession of their beliefe in Jesus the Christ are therefore not born of God 1 Joh. 5.1 Then it must follow that there is no salvation where there is no actuall profession and confession of faith Nay that there is no worke of inherent and habituall sanctification and regeneration where there is not ability and power to hold it forth which how false and against the very letter of the word those that have but halfe an eye may discerne 2. That those that refuse and deny to be baptized that is after that manner he there speaks of all along by making a confession of their faith and going into the water to be dipt have no promise to receive the gifts of the Spirit but rather shall be given up to strong delusions to believe a lye 2 Thes 2.11 Now whether this poore man be not given up to strong delusions in writing as he doth in in this manner let any understanding man judge for either he meanes the extraordinary gifts of the Spirit as the gifts of Miracles that such as are not so baptized have no promise to receive or else he understands the ordinary and usuall sanctifying gifts of the Spirit that all the elect have in their regeneration and conversion to God Now let him take either of these or both and he shall find how he is deluded For as for the first sort of gifts wee have a cleare instance that they were powred out upon Cornelius and those that heard the word with him from the mouth of Peter before ever they were baptized or came neare the water or the water them as we find Act. 14.44 45 46. So that it seems the gifts of the Spirit did precede baptisme not follow it And if it should be demanded of him whether since his rebaptizing and other of his way they have received those gifts of speaking tongues and healing all manner of diseases and casting out of Devils I feare they would be to seeke of answering affirmatively and why then do men speake so confidently of that they have no warrant for nor experience of And then for the second sort of gifts those which are proper only to the Elect as Faith Repentance and the like it s as cleare as the Sunne in the firmament that they are in the hearts and put forth many times in the lives of elect persons before ever they were baptized as we see in the new converts and the Eunuch Jaylor Paul himselfe and others and experience shewes it abundantly to this day in those that were never baptized by way of dipping But to make the vanity of this doctine to appeare fully is it not evident from Christs own mouth that the promise of the Spirit is to believing simply without the least mention of baptisme as in Joh. 7.38 39. Which they that believe on him should receive not they that are baptized 4. It will unavoidably follow from hence that the power of Ministers in a Classis or Synod exercising authority and jurisdiction in the name of Christ over more Congregations and Churches then their own to which they belong is altogether unwarrantable and not from Scripture for if the administration of the Seales and execution of Church censures that officers are intrusted with be appropriated to their own Congregations then it must needs follow when they take upon them the government ordering and censuring of other Churches they violate those sacred bonds which Jesus Christ hath tyed them to And for this M. Burroughs in his Treatise of Heart Divisions is very cleare 6.22 p. 157. where having laid down the chiefe controversie now on foot he gives two considerations to helpe us in our thoughts about it 1. That the extent of power of jurisdiction must be by institution aswell as the power it selfe all juridicall power whatsoever either in State or Church receives limits or extent from the same authority it first had its rise this is impossible to be denyed If a man by a Charter be made a Major of a towne he cannot therefore challenge the power of a Major wheresoever he comes except the authority that first gave him his power shall also extend it now the Charter by which any Church officer is invested with power is the word and therefore we cannot straiten or enlarge the power of a Minister otherwise then we find it in the word c. 2. That a man naturally is of nothing more impatient then to have jurisdiction challenged over him except he sees the claime to be right in the point of spirituall jurisdiction man is the most tender of all because in that men come in the name of Christ to him challenging authority to exercise the power of Christ over him not over the outward man so much as over his soule to deliver it up to Sathan surely there had need be shewn a cleare and full charter that any men have that gives them such a power as this that men in conscience should be bound to submit to Obj. You will say what helpe or remedy can there be if the officers of a Church or a whole Church should erre as its possible Ans See what the same M. Burroughs saith in his answer to M. Edwards p. 31. where he hath this very question The Church saith he is a spirituall society gathered for spirituall ends it hath within it selfe no helpe against spirituall evils but spirituall and these can only prevaile with men so farre as they are spirituall consciencious If the declaring the mind of Christ by other churches if the protesting against erring Elders or churches and withdrawing communion from them will not strike upon conscience what shall Can the adding of an act of formall jurisdiction whose divine institution few see and I may adde which the Presbyterians themselves have no precept from Christ nor example in all the

Now if the Apostles themselves would not set apart Deacons to their office without the peoples approbation and free choice much lesse would they obtrude Pastors on them without their consent So that of Act. 14.23 the Originall reads it otherwise then the Translation the Translation reads it ordained but the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they chose Elders by the lifting up of the hands of the people which is different from ordination as Coronation is from the election of a King and therefore when the holy Ghost speaks of election he usith this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when he speaks of Ordination he useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words though in writing and sound they are neere alike yet in signification otherwise as much as betweene the lifting up of the hands and the laying of them on So that of 2 Cor. 8.19 abundantly proves this power of the whole Church And to this agreeth the testimony of the Learned both Ancient and Moderne as if need were I could abundantly produce But my labour is saved herein by a late Treatise to this purpose wherein the judgements of the Reformed Churches and Protestant Divines are abundantly declared touching this and other matters of like nature 2. For the power of administring the Censures as excommunicating c. this also is in the Church as appeares from Scriptures Mat. 18.17 18. which is to be understood of such a particular visible Church we now speak of because when Christ speaks of binding and loosing he understands the Brethren Whatsoever ye shall bind on earth c. meaning those that complaine And doubtlesse this is a truth we may not depart from for although the execution of Censures be in the Elders and Officers of a Church yet it is still in ordine ad Ecclesiam that is in reference to the whole Church whose servants they are There is no such particular relation betweene the party offending and the Eldership as may advantage the Eldership or Presbyterie of a particular Church to exercise such an act of power over the party no more then they may administer the Sacraments to a private person but to him as a Church member and with the whole Church so they are to act and no otherwise Another place is that of 1 Cor. 5.4 5. where we find the whole Church is concerned in that businesse of excommunicating the incestuous person And 2 Cor. 2.6 to 10. there he writes to the whole Church againe to release and absolve or forgive him The Elders by sentencing his absolution and restitution the Brethren by consenting thereunto Againe is it not evident from the Asian Churches where we find Jesus Christ to charge the neglect of censuring their guilty members upon some of them as the Church of Pergamus and Thyatira both in one Chapter Rev. 2.18 20. Jesus Christ was displeased with them because they did not put the power in execution he had given unto them for the purging out of those that offended And it is worth observation that Jesus Christ doth not blame the neighbour Churches for the sins of these Churches but layes all the blame upon themselves Which implyes clearely they had received power within themselves to cast out those offenders and reforme those abusers Or else without question he would not have blamed them for the neglect of that he never gave them And therefore reverent M. Perkins in his Exposition on these Chapters saith that God gave to every one of these Churches power and authority to Preach the Word administer the Sacraments reprove evill men and exclude all obstinate sinners from all spirituall priviledges among them as will appeare from his testimony 2. A second sort of proofes is from the testimony of our English Divines for what Master Perkins saith of the priviledge of particular visible Churches is confirmed also by many more of our owne English Worthies some that are asleep in Christ with him and others that are yet living I will give you a list of some of the chiefest of them men that have been famous in their generation not onely for their admirable gifts of learning judgement and piety but also for the service they have done to Jesus Christ in this and other Nations And the rather 1. because this equality of power in the Churches of Christ is looked upon by some as a novell and late upstart opinion held onely by such as are poore weak injudicious unlearned men at best men that are of a factious and schismaticall temper 2. Because others of the moderate sort affirme that they differ onely in the point of Church rule and government they approve of a communion of Saints onely they suppose the power of Government is not in themselves but in the Classis and Synod Now that it may appeare to be so I shall produce these severall testimonies following ●ghtm Rev. 2. v. 1. pag. ● edit 4. I shall beginne with eminent and famous M. Brightman who agrees with the Centur. that the Pastors looked every one to the health of his own Flocke and that the Primitive purity of Church government which as the Centur. observe was almost like a popular every Church having equall power in it selfe to transact her own affaires Cent. 2. c. 7. was not defloured with the dregges of mens inventions till Constantines time his wordes are these The description doth agree very excellently to the Primitive Church c. It was most glorious with the cloathing that was made of the righteousnes of faith c. Neither was it yet defloured with the dregges of mans inventions but in her whole Worship Discipline Life and manners she had the Moon under her feet following the holy truth as her load-star There was one forme of government in all Churches namely that that is delivered in the Acts of the Apostles and the rest of their writings c. Neither had Sathan brought in Prelaticall Pompe and Pride into the Sheepfold of the Lord but the Pastors having worke enough to do in looking every one to his own flock c. 2. Reverend M. Cartwright whose workes speak out his eminency in his first reply to Bishop Whitgift he hath many passages to this purpose I shall mention only a few It Cartw. 1. R● to Whit. p. ● is certaine saith he S. Paul did both understand and observe the rule of our Saviour Christ viz. that of Mat. 18.17 tell the Church for he communicateth this power of Excommunication to the Church and therefore it must needs be the meaning of our Saviour Christ that the excommunication should be by many and not by one and by the Church and not by the Minister of the Church alone for he biddeth the Church of Corinth twice in the first Epistle once by a Metaphor another time in plain words that they should excommunicate the incestuous person And in the second Epistle understanding of the repentance of the man he entreateth them that they would receive him