Sect. I. BEcause men will judge of such Causes according to their several Principles , and Presuppositions , we must take notice of some of the divers Principles of those whose censure we must expect : ( Though not of inconsiderable Sects . )

Sect. II. And 1. Some say that no humane Form of Church Government , and of Churches , as governed , is of God's Institution ( or as they say , Jure Divino , ) but that it is left to humane prudence .

Sect. III. 2. Some hold only an Universal Church ( governed by a Pope , say some of them , or by a General Council while sitting , and a Pope in the Intervals , say others , or by a Pope and Council agreeing while it sits , and a Pope in the Intervals , say others ) to be Jure Divino , and all particular . Church-Forms as subordinate , left to the prudence of this Universal Governour as Supreme ; as Inferiour Officers in Kingdoms are made by the King .

Sect. IV. 3. Some hold that this Universal Church-Form , and also Diocesan , and no other , are instituted of God .

Sect. V. 4. Some hold that the Universal , Patriarchal Metropolitical ( or Provincial ) Diocesan , and Parochial , are jure divino , or instituted by Christ and his Apostles .

Sect. VI. 5. Some hold that only Diocesan Churches , and Metropolitical or Provincial , are jure divino , and not the universal : And of these some take Diocesan Churches , for those only that contain many fixed Assemblies , and some for such as have one Bishop , whether over one Congregation , or over multitudes . Saith the very learned Dr. Hamond , in 1 Tim. 3. [ The Church of the living God , was every such regular Assembly of Christians under a Bishop ( such as Timothy was ) an Oeconomus set over them by Christ : Such again every larger circuit under the Metropolitane , who as Timothy had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ordination and Jurisdiction over the whole Province . And such all the particular Churches of the whole world , considered together under the Supreme Head Christ Jesus , dispensing them all by himself , and administring them severally , not by any one Oeconomus , but by the several Bishops as inferiour Heads of Unity to the several Bodies , so constituted by the several Apostles in their plantations , each of them having an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a several distinct Commission from Christ immediately and subordinate to none , but the supreme Donor or Plenipotentiary . He here supposeth ( as he elsewhere sheweth ) that de facto , Episcopal Churches were in Scripture-times but single Congregations ; but that after it was otherwise : And whether then the New Form of Congregations were jure divino , when they became but Parts of a Bishops Church , we leave to the Readers conjecture ; as also of the New Form of a Diocesan Church .

Sect. VII . 6. Some hold that National Churches , that is , Christian Kingdoms , as governed by the Soveraign , Secular Power , are instituted by God , and that all Church-Forms else within that Kingdom , are jure humano , at the pleasure of the King , so be it that worshiping-Assemblies be kept up , and Bishops and Priests placed as it shall please the King .

Sect. VIII . 7. Some think that Diocesans ( or Bishops whether over one Congregation or many ) are instituted by God ( and some say also Archbishops ; ) and that these have power by consent or contract among themselves , to make Patriarchal and National Churches : And so that these National and Patriarchal Churches are jure divino mediato , but jure humano immediato , and are rather made by the consent of Bishops , than by Kings : And so under Heathen Kings the Churches may be National .

Sect. IX . 8. Some think that Parochial Churches ( consisting of Christians distinguished by the circuit of ground ) and combinations of these into Synods less and greater , Classical , National , are jure divino , and no other lawful .

Sect. X. 9. Some think that only Parochial Churches ordinarily , and single Congregations of any Neighbour Christians , when Parish Order cannot be observed , are jure divino .

Sect. XI . 10. And some think that only such single Congregations of Christians , with their Chosen Pastors , without any necessary respect to Parish bounds , are properly called Churches of Divine Institution , though these Churches may and should hold such associations , as correspondence and mutual help require .

Sect. XII . There being so many sorts of Churches in the world , ( as Universal , National , Patriarchal , Provincial , or Metropolitical , Diocesan , Classical , Parochial , Congregational ) it is hard to give a just decision of the question , From which of these , and when it is a sin to separate ; till it be first known which of these is Divine , and which of Humane Institution , and which Humane Churches are necessary , which lawful , and which sinful . And it must be known of which the question is . And while there is so signal a diversity of Judgment , about the several Forms , the nature of Schism will be hardlier opened .

Sect. I. OUR own Judgment we shall plainly express in this following Order : 1. We shall shew what Church we judge to be of God's Institution , and what not . 2. What about Churches the Magistrates or Pastors may institute by God's Authority or allowance : And what they may not institute . 3. In what cases it is lawful to gather Churches where Churches are : In what cases it is lawful to separate from Churches ; and in what cases neither of these last is lawful .

Sect. II. 1. All Christians are agreed that Christ is the Author of the Universal Church , ( considered both as Baptized , or Externally covenanting and professing , called Visible , and as Regenera●e and sincerely Covenanting , called Mystical ) as it is Headed by Christ himself , and called his Body , and his special Kingdom .

Sect. III. 2. We doubt not but Christ hath instituted the Office of the sacred Ministry , to be under him as the Teacher , Ruler , and High Priest of the Church , in Teaching , Guiding , and Worshiping : And that he hath instituted holy Assemblies and Societies for these things to be exercised in : And that [ a Society of Neighbour Christians associated with such a Pastor or Pastors , for personal Communion herein , even in such Doctrine , Discipline and Wo●s●●p ] is a Church-Form of Divine Institution .

Sect. IV. If they be not [ Christians ] by Baptism , or visible Profession , they be not visible Materials for a Church .

If they be not [ Neighbours ] that is , within reach of each other , so as to be capable of such Communion , they are not matter that hath the necessary extrinsecal disposition .

If they be not [ associated ] explicitely or implicitely , by some signification of Consent , they may be an accidental Assembly , but not a proper Christian Church .

If they be not associated [ for this holy Communion ] they may be a Civil Society , but not a Church .

If they be not associated [ for Personal Communion ] at some due seasons , but only for Communion at distance by Delegates , Messengers or Letters , they are not a Particular Church of this species now defined , though they may be members of larger associations , National , Diocesan , &c.

If they are not associate with one or more Pastors , they may be a Community of Christians , but not a Political Church , which we now define .

If they are not joyned with a Pastor that hath all the foresaid Powers , of Teaching , Ruling by the Word and Keys , and going before them in Worship ; and if they consent not to his relation as such , they may make a School , or an Oratory , but not a proper particular Church simpliciter , so called [ but only a Church secundum quid , or as to some part ; ] for an Essential part is wanting . But it is not the defect of Exercise that unchurcheth them , while there is the Power , and that consented to ( for Men cannot be Pastors or Churches against their wills . )

Sect. V. 3. As all Christians grant that the Apostles had a general Commission to call Infidels to Christ , and to plant Churches with their particular Pastors as aforesaid , and to take care that their Pastor and they do the duties , ( not compelling them by their Sword , but by the Word , ) so we are far from denying that yet some Ministers of Christ may , and should seek the conversion of Infidels , and plant Churches of the converted , ordaining Pastors over them by their consent , and taking due care by their grave advise that such Churches walk in the obedience of Christ , as far as they can procure it ; And such Seniors which have so planted these Churches and Pastors by Gods blessing on their labours , should be much reverenced by the Churches which they have planted , and their just advise , exhortations and admonitions should be heard by the People and the Pastors whom they ordained , and all their juniors : And though the Apostles have no successours in their extraordinaries , yet that some should in this ordinary work succeed them , we deny not , because 1. We find that it is a work still necessary to be done : 2. And others as well as Apostles did it in those times ; as Silas , Luke , Apollo , Timothy , Titus , &c. and since , all such as have planted the Gospel among Infidels . 3. Because Christ promised to be with them that did this work to the end of the world , Mat. 28. 21. But whether such men be of a different office or order from the junior Pastors ; whether any true Presbyter that hath ability , opportunity and invitation , may not do the same work with Infidels ; and by his success , and seniority may not so ordain Pastors over the Churches which he gathered ; and have an answerable right to reverence and regard from those that he so planteth , and ordaineth ; are controversies which we presume not now to decide .

And we cannot prove that this maketh a distinct form of a Church , no not in the Apostles time and case : For we cannot prove that they distributed the Countrys into Provinces or Dioceses peculiar to each Apostle ; and had any Churches which they supposed to be peculiarly under this or that Apostles Government so as that any of the rest might not with Apostolical power have come , resided , preacht and governed in the same : No Scripture tells us of such limits & Provinces . Nay , the Scripture tells us , that many of them were as Apostles at once in the same places : As at Jerusalem oft . Paul and John had Apostolical power at Ephesus : Peter and Paul ( as is commonly held ) at Rome : And its probable that as Christ sent forth his disciples by two and two , so the Apostles went in company , as Paul and Barnabas did : so that such appropriate settlement of Provincial or Diocesan Churches , we cannot see proved ; though such a Generall Ministry is easily proved ; and we doubt not but by consent they might have distributed their Provinces , had they seen cause , and that actually they did so distribute their labours as their work and ends required : But if they had become proper Provincial Bishops over several Districts or Provinces , it seemeth strange to us that no history telleth us which were the twelve or thirteen Provinces , and how limited ; and that they continued not longer ; and that instead of three Patriarchs first , and four after , and five next , we had not twelve or thirteen Apostles or Patriarchs seated over all the world , with their known divisions ; And that men seek not now to reduce the Churches to this Primitive State , rather than to the said Imperial Constitution ; and rather to subject us all to the Apostolical Seats , than to five Patriarchs in the dominions of another Prince , and now mostly subject to an Infidel . Yea it is strange to us that the first Seat ( Rome ) should derive its pretended power from two Apostles ( as if our Church might have two Bishops ) and the second ( Alexandria ) from Saint Mark , who was no Apostle , and the third ( Antioch ) from the same Apostle that Rome did , ( as if one Bishop might have two such Dioceses , ) and the fourth ( Ierusalem ) from St. James , commonly said to be no Apostle ; and the last ( which became the second or the first ) from no Apostle , nor make any such pretence ; if thirteen Apostolick Provinces were then known .

But we easily acknowledge , that as Apostles having planted many Churches staid a while in each , when they had setled it , and some time visited it again ; so they are by some historians called the first Bishops of those Churches , being indeed the transient Governours of them : In which sense one Church might at once have two or many Bishops , and one Bishop many Churches , and he be Bishop of one Church this week , who was Bishop of another where he came the next .

Sect. VI. Christian Community , ( prepared to be a Polity ) and a Christian family , and a Christian Kingdom , we doubt not may all prove their Divine Right ; And if any will call these Churches , let us agree of the definition , and we will not strive about the name .

Sect. VII . We know not of any proof that ever was produced , that many Churches of the first Rank , must ( of duty ) make one fixed greater compound Church , by Association , whether Classical , Diocesan , Provincial , Patriarchal , or National : and that God hath instituted any such Form : And we find the greatest defenders of Prelacy , affirming that Classes , Provincial , Patriarchal , and National Churches , are but humane institutions ; of which more anon .

Sect. VIII . We find no proof that ever God determined the Churches should necessarily be individuated by Parish-bounds or limits of ground ; and that men in the same limits might not have divers Bishops , and be of divers particular Churches .

Sect. IX . We never saw any satisfactory proof that ever Christ or his Apostles did institute any particular Church ( taken in a Political sense as organized , and not meerly for a Community ) without a Bishop or Pastor , who had the power of Teaching them , Ruling them by the Word and Power of the Church-Keys , and leading them in publick Worship .

Sect. X. Nor did we ever see it proved , that any one Church of this first Rank ( which was not an Association of Churches ) consisted in Scripture-times of many ( much less many score or hundred ) such fixed Churches or Congregations : Or that any one Bishop of the first Rank ( that was not an Apostle , or a Bishop of Bishops ) of whom we now speak not , had more than one of such fixed Societies or Churches under him : Or might have more stated members of his Church , than were capable of Personal Communion , and mutual assistance at due seasons , in holy Doctrine , Discipline and Worship : Though we doubt not but as now , there are many Chapels in some Parishes , where the aged , weak , children , and all in soul weather , or by other hinderances may hear , and pray , and occasionally communicate , whose proximity and relation to the Parish-Churches do make them capable of Personal Communion in due seasons with the whole Parish ( at least per vices ) in those Churches , and in their conversation : And as a single Congregation may prudently in persecution , or foul weather , meet oft-times in several houses ; so the great Church of Jerusalem ( though it cannot be proved a quarter so big as some of our Parishes ) might in those times when they had no Temples , hold their publick Meetings oft at the same time in divers houses ; and yet be capable of Personal Communion , as it is before described .

Sect. II. It is not inconsiderable to our confirmation , that so worthy a man as Dr. Hamond doth over and over , in his Dissertations against Blondell , and in his Learned Annotations on the new Testament , assert all the matter of fact which we are pleading for , viz. That the word [ Presbyter ] and [ Pastor ] in the New Testament is ever taken for a Bishop : That it belonged to the Bishops office to be the Preacher to his Church , to visit all the Sick , to take care of all the Poor , and to take Charge of the Churches stock , to administer the Sacrament , &c. And ( as he saith on Acts 11. 6. ) That although this Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Elders , have been also extended to a second order in the Church , and is now only in use for them , under the name of Presbyters , yet in the Scripture-time it belonged principally , if not alone , to Bishops , there being NO EVIDENCE that any of that second Order were then instituted , though soon after before the writing of Ignatius's Epistles , there were such instituted in all Churches . ]