ER KAPPA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ETA WITH VARIA~}, doth agree
as much, as properly, and as directly to the prince, as to a whole synod
of the church.

_Sect._ 25. Now, therefore, we firmly hold, 1. That the prince may not
innovate any custom or rite of the church, nor publish any ecclesiastical
law, without the free assent of the clergy, they being neither unable for,
nor unwilling unto, their ecclesiastical functions and duties; yea,
further, that so far as is possible, the consent of the whole church ought
to be had whensoever any change is to be made of some order or custom in
the church; for that which toucheth the whole church, and is to be used by
the whole church, _ab omnibus etiam merito curatur_.(962) Therefore, when
there is any change to be made in the rites of the church, _merito fit hoc
cum omnium ordinum ecclesiae consensu_.(963) Neither was there ever a
rightly reformed church which was helped and not hurt by such rites and
customs as, to their grief and miscontentment, princes did impose upon
them. Whence it was, that "they who were orthodox did ever withstand such
a magistrate as would have, by his commandments, tied the church to that
which was burdensome to their consciences."(964) That such inconveniences
may be shunned, it is fit, that, when any change is to be made in the
policy of a church, not the clergy alone, but the elders also, and men of
understanding among the laity, in a lawful assembly, freely give their
voices and consent thereunto. Good reason have our writers to hold against
Papists, that laymen ought to have place in councils wherein things which
concern the whole church are to be deliberated upon. 2. Lest it be thought
enough that princes devise, frame, and establish, ecclesiastical laws as
them best liketh, and then, for more show of orderly proceeding, some
secret and sinistrous way extort and procure the assent of the synod of
the church; therefore we add, that it belongeth to the synod (the clergy
having the chief place therein, to give direction and advice), not to
receive and approve the definition of the prince in things which concern
the worship of God, but itself to define and determine what orders and
customs are fittest to be observed in such things, that thereafter the
prince may approve and ratify the same, and press them upon his subjects
by his regal coactive power. To me it is no less than a m