The Nonconformists Plea for Peace, Section 4
SECT. IV
What Princes and Paſtors may do in ſuch matters.
I. THeſe foreſaid General Laws of God, do both give the Rulers their Power for determining things committed to them, and alſo limit their power therein.
II. Theſe General Laws are, that All things be done to Edification, (the circumſtances fitted to the End, the Glory of God, and the Publick Good, the promoting of Truth and Godlineſs;) that all be done in Love, to the promoting of Love and Unity; and that all be done in Order and Decently, and as may avoid offence or ſcandal to all, both thoſe without, and thoſe within. Gal. 6. 15, 16. Phil. 3. 15, 16. 1 Cor. 14. 3, 5, 12. 26. 17. Rom. 14. 19. & 15. 2. 1 Cor. 10. 23. Epheſ. 4, 12, 16, 19. 2 Cor. 12. 19. & 6. 3. & 11. 7. 1 Cor. 8. 13.
III. Therefore no Rulers, Civil or Eccleſiaſtical, have their power to ſcandalize and deſtroy, but only to edifie, being the Miniſters of God for good, Rom. 13. 3, 4, 5. 2 Cor. 10. 8. & 13. 10.
IV. The great Diſpute is (handled excellently againſt the Papiſts for Kings by Biſhop Bilſon of Chriſtian Obedience, Biſhop Andrews Tortura Torti, Biſhop Buckeridge, Spalatenſis, and many more) whether the Kings of Chriſtian Kingdoms have not the ſame power about Churchmatters, as the Kings of Iſrael and Judah had (David, Solomon, Hezekiah, Joſiah, &c.) which cannot be anſwered by an only Yea or Nay, without a more particular conſideration of the compared Caſes.
V. We ſuppoſe it certain that Chriſtian Kings have no leſſer power than the Kings of Iſrael, except 1. What any ſuch King had as a Prophet, or in peculiar, by an extraordinary grant. 2. And what alteration is made by alteration of Church-offices, Laws, and Worſhip, which may make a difference; of which hereafter.
VI. And 1. It muſt be remembred that God then reſerved the Legiſlation to himſelf, which he exerciſed by Revelation, and by ſpecial Prophets: And ſo the Prophet Moſes delivered them that Law, which no King had power to abrogate, ſuſpend, or alter by adding or diminiſhing, Deut. 12. 32. Joſ. 1. But they had a mandatory power, and of making ſome ſubordinate By-laws, as Cities and Corporations have from and under the King.
VII. 2. Yea great and ſpecial Mandates were oft ſent from God by Prophets, againſt which the Kings of Iſrael had no power.
VIII. 3. The Executive or Judicial Power was divided: part was in the Kings and Magiſtrates; and part was in the Prieſts and Levites, which the King could not uſurp himſelf (as appeareth in Uzziahs offering Incenſe,) nor yet forbid the Prieſts to uſe it, according to God's Law; nor change or abrogate their Office. For he and they were ſubject to God's Laws.
IX. 4. God himſelf ſettled the High Prieſthood on the line of Aaron, and all the Prieſthood on the Tribe of Levi; and it was not in the power of the King to alter it.
X. 5. God ſtated the High Prieſthood on the Prieſts during life, Numb. 35. 25, 28. Joſ. 20, 6, &c. which Law the Kings had no power to violate.
XI. 6. There are more particular Laws made by God for the duty of the Prieſts, deſcribing their office and work, than for any other particular caſe, as many hundred Texts will tell us: And none of theſe Laws might be altered, or ſuſpended by the Kings of Iſrael: Nor thoſe by which God ſtated ſome of the Judicial Power in the Congregation, Num. 35. 12. to 26.
XII. 7. Solomon's putting out Abiathar, and putting in Zadok, is not contrary to any of this: For (ſuppoſing the words 1 King. 2, 35. to be not only a hiſtory of the bare matter of fact, but a juſtification of it de jure.) 1. It poſeth learned men to reſolve how Zadok and Abiathar are oft ſaid to be both High Prieſts before, and Zadok ſtill put before Abiathar. 2. It is certain that Zadok had the right both of Inheritance and eſpecial Promiſe, Numb. 25. 11, 12, 13. 1 Chron. 6. 3, 4, &c. And what Solomon did was that the word of the Lord might be fulfilled. How the poſſeſſion came into the hands of the line of Ithamar, Expoſitors cannot find: It is like it was by occaſion of the confuſions of their oft Captivity and Anarchy in the interſpace of the Judges. 3. Even the Prieſts were the King's ſubjects, and might be puniſhed for their crimes, ſo it were according to God's Laws. And if Abiathar forfeited his life, he forfeited his Office.
XIII. 8. The Prieſthood then depended not on the inſtitution or will of the King or People: He might not put out a lawful Prieſt, that had not forfeited his Life or Office: He might not have put any one in his place that had not right from God, or that was unqualified: He might not have forbid the Prieſts the work appointed them by God: But yet if he had injurio…ſl… depoſed one Abiathar, and put in a Zadok, the loſs had been little to the Church: But if he had depoſed ſo great a number of the Prieſts and Levites, as that a great part of God's commanded work muſt needs thereby have been leſt undone, and Religion ſo far deſtroyed, or had as Jeroboam, put of the baſeſt of the people (or uncapable perſons) into the Prieſthood, the loſs had been greater, and the thing unwarrantable, and ſuch as he had not power from God to do.
XIV. And the quality of Moſes Law and its Works, as different from the Laws of Chriſt, and the Works thereof, muſt be conſidered, that we may diſcern the difference of the Caſes. A man that did attempt to draw the people to Idolatry, was then to be put to death; yea, the City to be deſtroyed that concealed him, Deut. ch. …3 ſo were they that blaſphemed, and ſuch as committed other heinous crimes againſt Religion; yea thoſe that would not enter into, or renew their Covenant with God, were by Aſa's command to be put to death: But Chriſt will have mens Atheiſm, Irreligiouſneſs, Idolatry and I…fidelity, cured by the Preaching of the Truth, which therefore requireth that the Preachers for number and qualification be anſwerable to their work: eſpecially ſeeing they are things ſo myſterious and ſupernaturally revealed, which men are to believe: And the works of Moſes's Law lay very much in ceremony and outward actions, which a man of mean qualifications might eaſily do: But the great work of the Goſpel is to bring Life and Immortality to light, and to Preach Chriſt, by whom came Grace and Truth, and more notably than the Law of Moſes did, to call men to Mortification, Self-denial, Croſs-bearing, contempt of the World, by Faith and Hope and Love of a better World, and to bring them to a heavenly mind and life: And mens ſalvation is laid on this. If it were but to offer Sacrifices, and do over the task of outward Ceremonies, a Maſs-Prieſts qualifications might ſerve the turn: And if it were but to put men to death that will not be Jews, and take their Covenant, and that draw any from their Religion, neither ſo many nor ſo excellent Miniſters were neceſſary: But we are under a better Covenant, even a Law of Love which is more eminently become the firſt and laſt, the great and new Commandment, and the regent Principle in Souls and Churches; and the number and quality of the Preachers of it muſt be anſwerable.
XV. As Moſes was God's miniſterial Lawgiver to the Iſraelites, and was faithful in all his truſt; ſo Chriſt is the great Prophet like unto him, as typified by him, whom God hath raiſed up to his Church, whom they that hear not, ſhall be cut off by God, and from that Church as he hath appointed: The Legiſlation Univerſal is now the work of Chriſt by himſelf, and by the Holy Ghoſt, which he promiſed and gave for that uſe to his Apoſtles, that they might infallibly underſtand his will, and remember what he had commanded them to teach the world.
XVI. Kings or Paſtors may not now alter or ſuſpend any of theſe Laws of Chriſt, any more than the Jewiſh Kings or Prieſts might alter or ſuſpend the Laws of Moſes.
XVII. Chriſt hath inſtituted a Miniſtry to be for ever ſtabliſhed in the world, to Preach his Goſpel, to convert volunteers unto Faith and Holineſs, and to gather by Baptiſm all Conſenters into his Covenant and Church, and to teach them all that he hath commanded them. And this none have power to overthrow.
XVIII. He hath ſtated on the Paſtors of ſuch Churches, the Power afore deſcribed, of Teaching Aſſemblies and particular perſons, of leading them in publick Worſhip, and Sacraments, and of judging by the power of the Keys, whom to receive into their communion by Baptiſm, and profeſſion of Faith, and whom to admoniſh, and for obſtinate impenitence to reject: And this Inſtitution none may alter.
XIX. He hath inſtituted ordinary Aſſemblies, and ſtated particular Churches, as is aforeſaid, for theſe holy exerciſes, and forbad all Chriſtians to forſake them; and he and his Apoſtles have appointed and ſeparated the Lord's day hereunto. None therefore may abrogate or ſuſpend theſe Laws. All this is proved, Matth. 28. 19, 20. & 16. 19. & 18. 18, 19. Joh. 20. 23. Luk. 12. 37, 38. Mat. 21. 36. & 22. 4, 5, &c. & 24. 45, 46. Heb. 10. 25, 26, Act. 11. 26. 1 Cor. 11. Epheſ. 4. 4. to 17. 1 Theſ. 5. 12, 13. Heb. 13. 17, 24. Tit. 1. 5, 6, &c. 1 Tim. 3. Act. 14. 23. Act. 20. 1 Cor. 16. 1, &c.
XX. Chriſts Laws empower and oblige the Biſhops or ſenior Paſtors to Ordain others for this Miniſterial ſervice of the Church, and ſo to propagate their order to the end of the world: By which Ordination, 1. They are Judges of the perſons qualifications, whether he be ſuch as Chriſts Laws admit into his Miniſtry. 2. And they ſolemnly inveſt him in the office. But the Power with which they miniſterially inveſt him (delivering him poſſeſſion as Chriſt appointed) reſulteth directly from the Law or Donation of Chriſt; As the power of a Mayor from the Charter of the King, and not from the Electors or Inveſters. None therefore have power given them by Chriſt, to hinder ſuch Ordination and Propagation of ſuch a Miniſtry, Act. 14. 23. Tit. 1. 5.
XXI. So exceeding great are the benefits and priviledges of being members of Chriſt, and his Church univerſal and particular, that no unwilling perſon is immediately capable of it: Nor is it poſſible ex natura rei, for any (adult) perſon that conſenteth not to be a Chriſtian, or a Member of any particular Church. He cannot be a juſt Communicant againſt his will; nor pray and praiſe God with the Church; nor take a man for his Paſtor, or uſe him as a Paſtor, againſt his will: And God hath laid mens ſalvation or damnation on the choice or refuſal of their wills. Therefore no man can be the Biſhop or Paſtor of a Church, either de jure, or truly de facto, againſt the Church or Peoples will, or without their conſent. And as the Nature of the thing proveth this, ſo doth the ſacred Scripture, Act. 14. 23. & 2. 37, 38. 1 Joh. 1. 7. Mat. 28. 19.
And ſo doth the judgment and practice of Chriſt's Church, for many hundred years; which is ſo fully proved by Blondell, de jure plebis, and confeſſed by the Papiſts themſelves, and ſo expreſs in all antiquity, that we need not add the proof. Therefore no power may change this Law of Nature, and of Chriſt; nor can they by any Law, Mandate, Choice, Ordination, Inſtitution, Impoſition, or other act, make any man a real Paſtor to that People that conſent not to the relation. Nor are they any true particular Churches, where Paſtor and People do not conſent. No more than the relation of Husband and Wife, Maſter and Servant, Tutor and Scholars, can be without conſent.
XXII. Chriſt and his Spirit have commanded his Miniſters to preach the Word, to be inſtant in ſeaſon and out of ſeaſon; to reprove, rebuke and exhort, 2 Tim. 4. 1, 2. And having put their hand to Chriſt's Plough, not to look back; and none hath power to alter this Law of Chriſt, or to ſuſpend it. His Miniſters by his Authority preached againſt the will of Princes for above three hundred years; and ſince then againſt the wills of erroneous Princes who profeſſed Chriſtianity.
XXIII. If Church-Hiſtory be not to be believed, the pleas thence uſed for Prelacy muſt ceaſe: If it be to be believed, God hath wrought miracles to juſtifie thoſe that would not ceaſe Preaching, when Princes, yea Chriſtian-Princes, have forbidden them: And the Church hath honoured their fidelity herein: The caſe of Athanaſius, Baſil, Meletius, and abundance more, evince the later: And for the former, we will now inſtance but in the caſe of the Biſhops of Africa, whoſe tongues were cut out by the King's command; and they ſpake freely by miracle after they were cut out; as is teſtified by Aeneas Gaze…, and by Victor Uticenſis, who ſaw and ſpake with, and heard the perſons when this miracle was wrought upon them; and by Procopius.
XXIV. It will be objected that Conſtantius, Valeus, Genſericus, Hunnericus, &c were Arrians, and the later conquering Uſurpers.
Anſw. 1. Even Heathen Emperours and Kings are our Governours, though they want due aptitude to their duty (as alſo do many wicked Chriſtian Princes:) And we owe them obedience when their Laws or Mandates are not againſt the Laws of God. We muſt not ſay as Bellarmine, that Chriſtians ſhould not tolerate ſuch Princes, and that the ancient Chriſtians ſuffered for want of Power to reſiſt. 2. Let the Emperours called Arrians be made no worſe than they were: Some were for Concord and Toleration of both Parties, and ſo are more ſuſpected than proved to be Arrians: And Arrians themſelves, (though unexcuſably erroneous) were not like the Socinians, that utterly deny Chriſt's Deity: They ſubſcribed to all the Nicene Creed, ſave the the word [foreign] They would ſay that Chriſt was [Light of Light, very God of very God, begotten not made, &c.] They thought that as the Sunbeams or Light are its immediate emanation, but not its ſubſtance (as commonly Philoſophers ſay they are not, how true we ſay not) ſo Chriſt was an immediate emanation from the Father, before and above Angels, by whom all things elſe were made. And how dangerouſly Juſtin, and moſt of the ancienteſt Doctors before the Nicene Council ſpeak hereabout, and how certainly Euſebius and other great Biſhops were Arrians, and how lamentably the Council at Ariminum endeavoured an uniting Reconciliation, by laying by the word [foreign] And even old Oſius by their cruelty yielded to them; as Liberius ſubſcribed to them, we need not ſend any men to Philoſtorgius nor Sondius for proof, it being ſo largely proved by D… ▪ Petavius de Trinitate, who fully citeth their dangerous words.
And if the heterodoxies of the Prince ſhall be made the reaſon of the Subjects diſobeying him, in a matter lawful in it ſelf (as ſome that we ſpeak to now ſuppoſe) we ſhall hardly know where to ſtop, nor what bounds to ſet the Subjects when they are made Judges of the Princes Errours; and what examination of cogniſance of it, they muſt have.
3. Conſtantine that baniſhed Athanaſius (who kept in while he could againſt the Emperours will) is not proved an Arrian: Nor Valentinian, who commanded Ambroſe, (not to ceaſe Prenching himſelf, nor to forſake his Church, nor to ſubſcribe to Arrianiſm, but only) to tolerate the Arrians to meet in one ſpare Church, which was in Millan, as an act of moderation: But Ambroſe reſolutely diſobeyed the Emperour (we juſtifie not the manner) becauſe he thought that God's Law made it his office as Biſhop, ſo to do.
4. And as to Genſericus and Hunnericus's Uſurpation, it was then ordinary with the Biſhops even of Rome, to ſubmit to men that had no better title; and alas, how few of many of the old Roman Emperours had any better (at leaſt, at firſt.)
XXV. We doubt not at all but that Kings are the Governours of Biſhops, and Churches, by coercive power, as truly as of Phyſicians, or other Profeſſions: And though they have no Authority to abrogate or ſuſpend the Laws of Chriſt, yet they have a Power of Legiſlation, under Chriſt, as Corporations for By-laws have under them: which power is only about thoſe things which God hath left to their determination; and not either above Chriſt, againſt Chriſt, or in coordination with Chriſt, but only in ſuch ſubordination to him, and to his Laws.
XXVI. How far Rulers have power (or not) to command things indifferent, and how far things ſcandalous and evil by accident, ſome of us have opened already diſtinctly, and need not here repeat.
XXVII. And we have there ſhewed, that as they may regulate Phyſicians by General and Cautionary Laws, but not overthrow their Calling on that pretence, by preſcribing to the Phyſician all the Medicines which he ſhall uſe, to this or that Patient, at this or that time, &c. ſo they may make ſuch General and Cautionary Laws, circa ſacra, 1. As ſhall drive Biſhops and Paſtors on to do their certain duties: 2. And as ſhall duely reſtrain them from ſin and doing hurt: 3. And they may puniſh them by the ſword or force, for ſuch crimes as deſerve that puniſhment. And a King of England may depoſe, or put to death a traiterous Biſhop, Prieſt or Deacon, as lawfully as Solomon depoſed Abiathar.
XXVIII. And as we have there ſaid, we ſuppoſe that there are ſome circumſtances of the Miniſters work, which it belongeth to his own office to determine of, and are a true part of his Miniſterial works: But there are others, which it is meet ſhould be univerſally determined of, for the Concord of all the Churches in a Kingdom. Theſe the Paſtors and Churches by conſent may agree in without a Law, it Kings leave it to them. And Kings (by the adviſe of ſuch as beſt underſtand Church Caſes) may well by their own Laws make ſuch determinations. As for inſtance in what Scripture Tranſlations, what Verſions and Metres of Pſalms, the Churches ſhall agree. Much more may they determine of the Publick Maintenance of Miniſters, and the Temples and ſuch other extrinſick accidents.
XXIX. Princes and Rulers may forbid Atheiſts, Infidels, Hereticks and Malignant oppoſers of neceſſary truth and godlyneſs, and all that preach rebellion and ſedition, that propagate ſuch wicked Doctrine, and may puniſh them if they do it. And may hinder the incorrigible▪ and all that provedly or notoriouſly are ſuch whoſe Preaching will do more hurt to men than good, from exerciſing the Miniſtry or Preaching in their juriſdiction or Dominions: For ſuch have not any power from Chriſt ſo to Preach, but ſerve the Enemy of Chriſt and man.
XXX. Princes and Rulers may for order ſake diſtribute their Chriſtian Kingdoms into Pariſhes, which ſhall be the ordinary bounds of particular Churches: And ſuch diſtribution is very congruous to the Ends of the Miniſtry and Churches, and conduceth to orderly ſettlement and peace: And experience hath ſhewed us that ſuch Pariſh Churches where the Paſtors are faithfull and fit, may live as Chriſtians ſhould do to their mutuall comfort in Piety, Love and Peace: And ſuch Pariſh-order we deſire.
XXXI. But no Rulers may hence conclude, 1. that Pariſhes are diſtributed by God immediately, or that he hath commanded ſuch a diſtribution as a thing of abſolute neceſſity to a Church; But the Generall Rules of order, and Edification do ordinarily in Chriſtian Kingdomes require it. 2 Nor may any make a Pariſh, as ſuch to be a Church; and all to be Church members that are in the Pariſh, as ſuch: for Atheiſts, Infidels, Hereticks, & Impenitent Rebels may live in the Pariſh; and many that conſent not to be members of that or any Church: And not only in worſe lands but in Ireland and in England, (as part of Lancaſhire,) the far greateſt part of the Pariſhioners are Papiſts, (who renounce the Proteſtant Churches) in ſome places.
XXXII. Neither dwelling in the Pariſh, nor the Law of the Land, makes any Chriſtian a member of that Pariſh Church, without or before his own conſent: But proximity is part of his extrinſick aptitude and the law of man or command of his Prince may make it his duty to conſent, and thereby to become a member when greater Reaſons mollify not that obligation.
XXXIII. Pariſh Bounds and ſuch other humane diſtributions for conveniency, may be altered by men; and they bind not againſt any of Chriſts own Laws and predeterminations; nor when any changes turn them againſt the good ends for which they are made; of which more afterward, when we ſpeak of ſeparation.
XXXIIII. And about theſe humane Church-Laws the general Caſe muſt be well conſidered, how far they are obligatory to conſcience, and in what caſes they ceaſe to bind. Sayrus, Fragoſo and other the moſt Learned and Moderate Caſuiſts of the Papiſts, ordinarily conclude, that Humane Laws bind not, when they are not for the Common good. We had rather ſay, that when they are notoriouſly againſt the Laws of Chriſt, or againſt the Common good, or are made by uſurpation without authority thereto, they bind not to formal obedience in that particular, (though ſometime other reaſons, eſpecially the honour of our Rulers, may bind us to material obedience, when the matter is indifferent; and though ſtill our ſubjection and loyalty muſt be maintained. But of this before, and more largely by one of us, Chriſtian directory, Part. 4. Chap. 3. Tit. 3. &c. The Council of Toletum. 1355 decreed that their decrees ſhall bind none ad culpam but only ad poenam ſee Bin. Inoc. 6th.
Sect. XXXV. Kings and Magiſtrates ſhould ſee that their Kingdoms be well provided of publick Preachers and Catechiſts, to convert Infidels and Impious men where there are ſuch, and to prepare ſuch for Baptiſme, and Church priviledges and Communion, as are not yet Baptized, but are Catechumens: And they may by due means compel the ignorant to hear and learn what Chriſtianity is, though not to become Chriſtians (for that is impoſſible) nor to proſeſs that which is not true, nor to take Church-Priviledges, to which they have no right, and of which at preſent they are uncapable. But they may grant thoſe rewards and civil Priviledges to Chriſtians and Churches for their encouragement, which they are not bound to give to others, and which may make a moving difference, without unrighteous conſtraint.
XXXVI. Chriſt and his Apoſtles having (as is aforeſaid) ſettled the Right of Ordination on the Senior Paſtors or Biſhops and the Right of Conſenting in the People, (and this continued long even under Chriſtian Emperours) Princes or Patrons may not deprive either party of their Right, but preſerving ſuch Rights, they may 1. Offer meet Paſtors to the Ordainers and Conſenters to be accepted, when there is juſt cauſe for their interpoſition: 2. They may hinder both Ordainers and People from introducing intollerable men: 3. They may, when a Peoples Ignorance, Faction or Wilfulneſs maketh them refuſe all that are truly fit for them, urge them to accept the beſt; and may poſſeſs ſuch of the Temples, and Publick Maintenance, and make it conſequently to become the Peoples duty to conſent, as is aforeſaid; ſo alſo when they are divided.
XXXVII. Princes ought to be Preſervers of Peace and Charity among the Churches; and to hinder Preachers from unrighteous and uncharitable reviling each other, and their unpeaceable controverſies and contentions.
XXXVIII. Chriſt himſelf hath inſtituted the Baptiſmal Covenant to be the Title of Viſible Members of his Church, and the Symbol by which they ſhall be notified: And he hath commanded all the baptized as Chriſtians, to Love each other as themſelves; and though weak in the faith, to receive one another, as Chriſt receiveth us, but not to doubtful diſputations; and ſo far as they have obtained to walk by the ſame rule, of Love, and Peace, and not to deſpiſe or judge each other for tolerable differences (much leſs to hate, revile, or deſtroy each other;) and it ſeemed good to the Holy Ghoſt, and the Apoſtles, to lay no greater burden on the Churches, even of the Ceremonies which God had once commanded, but Neceſſary things, Act. 15. 28. And theſe terms of Church-Union and Concord which Chriſt hath made, no mortal man hath power to abrogate. All things therefore of inferiour nature, though Verities and Good, muſt be no otherwiſe impoſed by Rulers, than as may ſtand with theſe univerſal Laws of Chriſt, which are the true way to prevent Church-Schiſms.
XXXIX. Princes by their Laws, or Paſtors by conſent where Princes leave it to them, may ſo aſſociate many particular Churches for orderly correſpondencie and concord, and appoint ſuch times and places for Synods, and ſuch orders in them, as are agreable to Gods aforeſaid generall Laws, of doing all in Love, to Edification and in order; And how far, if Rulers ſhould miſs this generall Rule, they are yet to be obeyed, we have opened elſewhere.
XL. As we have there alſo ſaid that Princes may make their own Officers to execute their Magiſtratical Power circa ſacra (which we acknowledge in our King in our Oath of Supremacy;) and if ſuch be called, Ecleſiaſtical, and their Courts and Laws ſo called alſo, that ambiguous name doth not intimate them to be of the ſame ſpecies as Chriſts ordained Eccleſiaſtical Miniſters, or as his Churches and Laws are; ſo now we add that if Princes ſhall authorize any particular Biſhops or Paſtors to excerciſe any ſuch viſiting, conventing, ordering, moderating, admoniſhing, or governing power as it belongeth to the Prince to give, not contrary to Chriſts Laws, or the duties by him commanded, and priviledges by him granted to particular Churches, we judge that Subjects ſhould obey all ſuch, even for conſcience ſake: However, our conſideration of Chriſts deciſion of his diſciples controverſie, who ſhould be the greateſt and our certain knowledge how neceſſary, Love, and Lowlineſs, and how pernicious, wrath and Lordly-Pride are in thoſe that muſt win ſouls to Chriſt, and imitate him in bearing (not making) the croſs, together with the ſad hiſtory of the Churches diſtractions and corruption by Clergy-Pride and Worldlineſs (lamented by Nazianzene, Baſil, Hilary Pictavus, Socrates, Sozomen, Iſidore Peluſiot, Bernard, and multitudes more, yea by ſome Popes themſelves) theſe and other reaſons we ſay doe make us wiſh, that the Clergy had never been truſted with the ſword, or any degree of forcing power, or ſecular pomp; yet if Princes judge otherwiſe, we muſt obediently ſubmit to all their Officers.
XLI. It ſeemeth by the phraſe of His Maieſties Declaration about Eccleſiaſtical affairs 1660, in which (after conſultation with his Reverend Biſhops) the Paſtoral way of Perſwaſion, reproofs and admonitions are granted to the Presbyters that a diſtinction is intended between this Paſtoral and the Prelatical Government, And we muſt, with very great concern, profeſs that if the Churches of the loweſt ſort (Parochial) be but indeed made true Churches, ſuch as Chriſt by his Apoſtles inſtituted, and not only Parts of a Dioceſan Church as if that were the loweſt ra…k; And if theſe particular Churches have but Paſtors that have the power of the Keys in thoſe Churches, and all that the ſcripture maketh eſſential to the Offic…r which was then ſet over eve…y ſuch particular Church; And if the Diſcipline inſtituted by Chriſt himſelf, be but made poſſible and ſeaſible in ſuch Parochiall Churches, yea if we that were truſted by our calling with the myſteries of God, may not be forced our ſelves, to adminiſter the Sacraments againſt our own knowledge & conſciences, and againſt our conſciences and knowledge of mens caſes to pronounce men abſolved, or excommunicate upon other mens decrees, or to pronounce the notoriouſly wicked to be ſaved, and to deny worthy Chriſtians the ſeal of Chriſts Covenant, nor their infants their viſible Chriſtianity by baptiſm; we ſay, might we but have this much, we ſhould be ſo far from uſing the Controverſie about the Divine Kight of Epiſc…pacy as a diſtinct Order from Presbyters, to any ſchiſm, or injury to the Church, that we ſhould thankf…lly contribute our beſt endeavours to the concord, ſafety, peace and proſperity thereof. And might we but alſo be freed from Swearing, Subſcribing, Declaring, and Covenanting unneceſſary things (which we take not to be true) againſt our conſciences, and from ſome few unneceſſary Practices which we cannot juſtifie, we ſhould joyfully ſerve the Church in our publick Miniſtry, though it were in poverty and rags. But of ſo great a mercy experience hath made our hopes from men to be very ſmall: And the reaſon of the thing maketh our hopes as ſmall of the happineſs of the Church of England, till God ſhall unite us on theſe neceſſary terms.