The nonconformists plea for peace, or, An account of their judgment in certain things…

§ 30. III. But if the question be only whether a National Priestly Sovereignty be lawful? or whether God's general Rules (for Concord, Order, Edification) do bind the Churches prudentially to erect such a form? To this they say as followeth. 1. We will first lay hold on certainties, and not prefer uncertainties before them. We are sure that such a power of Apostles and Pastors as is before mentioned, was established; and that the junior Pastors were as Sons to the seniors, ordained by them: Whether the power of Ordaining and Governing Ministers was by Apostolical Establishment appropriated to men of a superior degree in the sacred Ministry, seemeth to us very dark. 2. We are past doubt that all particular Churches, by Apostolical order, had Bishops; and that a Church was, as Hierom saith, Plebs Episcopo adunata, and as Ignatius, the Unity of every Church was notified by this, that to every Church there was one Altar and one Bishop (at that time) and as Cyprian, Ubi Episcopus, ibi Ecclesia. 3. And we are satisfied, that every Presbyter is Episcopus Gregis, whoever claim to be Episcopi Episcoporum (which the Carthage Council in Cyprian renounced.) 4. And we are satisfied that no Church-superiors have authority to destroy the particular Church form, Ministry, Doctrine, Worship or Discipline, which were settled by the Holy Ghost in the Apostles; And that the privileges and duties of these single particular Churches, being plainest and surest in Scripture, they must be continued whatever Canons or ⟨p. 262⟩Commands of any superior Priests should be against them. 5. Nor can they force any man to sin: 6. Nor have any Priests a forcing power, by the sword or violence, but only the power of the Word and Keys, that is, of taking in, or putting out of the Church, where they have power, and binding men over, on just cause, to the judgment of God. The power that they have is from Christ, and for him, and not against him; and for the Churches edification, and not destruction; and what is pretended contrary to this, is none. They cannot dispense with the Laws of God, but preach and execute them. 7. And these things being thus secured, though in our doubts we dare not swear or subscribe that National, Patriarchal, Provincial, or Metropolitical Powers are of God's institution; yet we resolve to live in all Christian peaceableness and submission, when such are over us.

§ 30. III. But if the question be only whether a National Priestly Soveraignty be lawful? or whether God's general Rules (for Concord, Order, Edification) do bind the Churches prudentially to erect such a form? To this they sayas followeth. 1. We will first lay hold on certainties, and not prefer uncertainties before them. We are sure that such a power of Apostles and Pastors as is before mentioned, was established; and that the junior Pastors were as Sons to the seniors, ordained by them: Whether the power of Ordaining and Governing Ministers was by Apostolical Establishment appropriated to men of a superiour degree in the sacred Ministry, seemeth to us very dark. 2. We are past doubt that all particular Churches, by Apostolical order, had Bishops; and that a Church was, as Hierom saith, Plebs Episcopo adunata, and as Ignatius, the Unity of every Church was notified by this, that to every Church there was one Altar and one Bishop (at that time) and as Cyprian, Ubi Episcopus, ibi Ecclesia. 3. And we are satisfied, that every Presbyter is Episcopus Gregis, whoever claim to be Episcopi Episcoporum (which the Carthage Council in Cyprian renounced.) 4. And we are satisfied that no Church-superiours have authority to destroy the particular Church form, Ministry, Doctrine, Worship or Discipline, which were setled by the Holy Ghost in the Apostles; And that the priviledges and duties of these single particular Churches, being plainest and surest in Scripture, they must be continued whatever Canons or