himself to be braved out of his Rights nor bought out of them for are such costly things to be exposed to sale or chaffered for as in a Tradesman's Mart no the Prince's Blood Royal should not be more precious unto him then his Royal Preheminences his Scepter and his Authority should be vendible alike For it it is a sad bargain for a King to get aid of his Subjects with the loss of the Gemms of his Crown and to gain Subsidies with the parting with something of his Prerogative this is a dearer price given then to buy Land at threescore years purchase It behoveth a King therefore to consider what Rights his Ancestours left him and to preserve them as his right-hand or right-eye this is a part of his Knowledg Secondly In preserving the Rights of his People for though the King ought to have a royal subsistance out of the Nation insomuch that all Callings ought to be Contributary to his Maintenance for the very Plowshare is not exempted The King consisteth by the field that is tilled Eccles 5.8 Yet I find that the King hath but his set portion Ezech. 48.21,22 A Princely Revenew he is to have but not to take up the whole Nation as Crown-Land no as his Royal Grants ought not to be too large and liberal so his Royal Demands ought not to be too heavy and pressing If all were the Kings how then could Ahab sin in taking away Naboth's Vine-yard This may be Jezabel's Title or the Projectours Tenure but a Princes Royal heart doth abhor such a claim for indeed God ever established it A good King doth love his Subjects too well to tell them that he would be a King of Bondmen he is a base Subject that will suffer his King to remain poor and a King is too Noble to think that his chiefe Sovereignty is to make his Subjects poor Pesants may be so used but Subjects every where are not to be brought down so low as to have no other vest but a Canvas-suit They are no good Courtiers which hold this Paradox they rather seek their own lucre then their Princes lustre they are fitter to wait upon Dionysius the Tyrant then a Gracious Prince if they loved their Princes Honour as well as they do their own Intradoes they would disdain to expose their Prince to obloquy to satisfie their own greedy gripple desires but these are but the dregs garbage Lumbard excrements sweepings vervin of a Court a worthy Courtier doth scorn to salute such or to call them fellows for he finds that they are meer Horse-leeches Ferrets Caterpillers which thrust themselves into a Princes Service to serve their own Interests whose Faith is Fortune and their Grace Greatness they have little in them of a right Christian and nothing at all of a true Courtier they would sell the Kings Honour for their own advantage and bring him into a general hatred for their particular Accrument they will stir him up to pluck the whole Kingdom that they may get the Feathers to flay his Subjects like Beasts that they may have the profit of their skins A knowing King doth detest such and an intelligent Courtier doth defy such for both these see that they are but born for themselves that they tread inward that they look not right forward but are Goggle-eyed looking onely to their own Coffers famelici tri-parci meer Flesh-flies and Earth-worms Scandals to the King and Stains to the splendid Courtier What need have I of Mad men so what need hath a King of such Selfish men No a Prudent King doth prize them onely which advise him to maintain his People's Liberties as well as his own Royalties For a Prince is never more Glorious then when he shines before the eyes of his People in the bright beams of gentle Usage and moderate Taxes He that Ruleth over men must be just 2 Sam. 23.3 Sueton. Tiberius the First would have the sheep to be shorn but not skinned Euagr. Tiberius the Second liked not Tribute which was gathered with the Sobs of the people Lamprid. Alexander Severus would not have his Subject's Estates Merchandised And indeed every good Prince's Gold mines should chiefly ly in the hearts of his People That is the best Treasure which is sent into him by the Messengers of his Subjects affections The Fence of the People's Liberties is to be kept up for He that breaketh an Hedg a serpent shall bite him Stock up a Tree and it will bear no more but let it grow and there will be yearly fruit Imbargo Ships and there is no Voyage to be expected but let them go out freely and there will be Sea-fare abundant they will come sayling home into the Ports with Tunnage and Poundage beyond expression Let the People have a moderate freedom and the Prince hath an infinite Bank A King is not to be streightned in Means for that is the disgrace of the Nation Means must not be wrested in for that is the Groan of the Nation He is the richest Prince which doth desire no more Riches then a thankfull People is bound to part with Therefore for a Prince to preserve his People's Rights as it is his admired equity so it is a branch of his Governing Knowledg Thirdly In causing a free Administration of Justice for what is a Throne but a Judgement-Seat Yes the nether Judicatory to the Tribunal of Christ Jesus A King beareth not the Sword for nought but he is to have vengeance on them that do evil Rom. 13.4 A King's Sword is as necessary as his Crown Judgement is to be executed in the Morning and he that is spoiled is to be delivered out of the hands of the oppressour Jer. 12.12 Judgement is to run down like water and Righteousness like a mighty stream Amos 5.24 It is better that wicked men should hear ill in their Reputation then that the King should hear ill for connivence Plut. as Philip told Harpalus The Judg and the Altar should be both alike Aristot 3. Rhet. as Archytas said Fulgos. lib. c. 8. He is no good Praetor which doth prefer a bad cause before he Laws Wherefore is the Pruning-hook but to cut of withered branches wherefore is the Launcer but to take away dead flesh wherefore are not the Kites taken and the Beasts of Prey hunted to death why are common Barretours suffered to vex the Nation why are impudent Concubines kept openly why do just Heirs walk up and down the Streets in their filthy garments why do Damnable Blades swear as if there were neither Justice in the Land nor God in Heaven why do Cheaters Magicians Witches false-Coyners false-Witnesses Hereticks Blasphemers and all manner of execrable sinners pollute the Land defile the Church reproach the very Name of a Saviour and yet walk up and down the Streets and are not questioned are these no Guilts or is there no Punishment Is there nothing which doth blinde the eyes of the wise have the Judges
under his mercy What now then nothing but proclaiming of Rebels searching abroad for Taytours committing to Dungeons holding up hands at the barrs of justice Rackings and Gibbetings in the Reign of such a Prince no some wiser then other some An hasty precipitate Prince might do this but a man of understanding and knowlege hath no such spight or rancour in him There is not an hasty word heard not a disturbing Messenger sent abroad not a vindictive action appearing but all in another accent They which were his own Enemies are not so much as called Enemies much less prosecuted as Enemies except therefore they would have the Crown from his head what would they have more from the head and heart of such a Milde Mercifull Prince that weares the Crowne After intestine warres and bloody encounters what is the issue There is a reconciliation all Friends a generall Amnesty is past the King and his Enemies are at peace There is not a man which will hurt the King there is not a man whom the King will harme his Enemies will rather fall at his feet then strike at his head and the King is readier to shed teares then blood The King may rest in his Throne and his Enemies may rest in their beds Let them both rest and let not all the Machiavilians in the land all the Jesuites at Rome all the Devils in Hell be able to set them at variance We have had a chargeable insurrection a dismall warre a lasting and wastng rent but praised be the great over-ruling God that he by an Heavenly providence hath brought in the right Heir and by an Heavenly inspiration hath knit the hearts of three Kingdoms to acknowledge this Heir that not only the King and his faithfull Subjects are met but the King and his fiercest Enemies are reconciled Oh vexation to the turbulent Polititians Oh torment to the State-troubling Jesuites Oh the mysteries of Gods secret actings Oh the miracles of his unsearchable wisdome Consider and confess ponder and publish recount and record weigh and wonder sing for joy and weep for joy Ask now of the dayes that are past since the day that God Created man upon earth enquire from the one end of heaven to the other if there came to passe such a great thing as this or whether any such like thing hath been heard Deut. 4.32 A King without the Land and a single person voted never again to reign in the Land and the whole Nation filled with Swordmen Pikemen and Spearmen to fight it out to the last drop of blood rather then the designe should fall to the ground and yet in the exiled condition of the King and against the desperate Decrees of such an Illegal Irregal Depriving Depraving Deposing Decrowning Party coming through the midst of many which had been ancient Enemies not one lifting tongue or weapon that was generally known either to oppose his entrance or resist his right God to astonishment hath brought the King into the Land and brought him to his Throne setled him and setled his Enemies and all things so miraculously ordered in Heaven and so sweetly composed upon earth that all differences are ended in accord and all jarres in embracements that there are nothing but mutual and reciprocall desires and vowes for one anothers welfare Oh mercy mever to be forgotten Oh miracle never enough to be admired they require a Trophee they deserve an Hosannah yea a volley of Hymns to celebrate them Thus can the providence of God settle a distracted Nation thus can the prudence of a King pacifie a displeased distempered people and turn Capital enmity by degrees into cordial unity But to draw to a close a King that can be thus good to his Enemies to whom will he not be benigne I have shewn you how many shall have a sense of his happy Government and who may not have a share of it Yes expect it one expect it every one I say no more but that a Prudent Prince is extensive in felicity He is a blessing to a whole STATE But by a man of understanding and Knowledge the STATE theref shall be prolonged Now let us come to the lastingness of the Cure shall be prolonged From hence observe that a prudent Prince doth set up a Stable Kingdom not for a life but for generations His ego nec metus rerum nec tempora pono Virgil. 1. Aeneid There are neither measures nor stints to be put to such things wise men do not bury all their happiness with them as if when they were dead their children must go seek for estates no the Fathers shall enjoy it Virgil ibâ—d Et nati natorum qui nascentur ab illis their Sonnes shall inherit it and their Sonnes Sonnes after them so that they are happy in themselyes and happy in their posterity therefore is it said that the root of the righteous shall not be moved Prov 12.3 Such leave a deep rooting which long continuance of time can hardly pluck up Might may gain riches for a season but prudence doth bring in durable riches Pro 8.18 This is not greatness for a glance or glimpse but for perpetual generations Gen. 9.12 or to the utmost bounds of the everlasting hills Gen. 49.26 that as a wise mans name and blood shall remain in his posterity so shall his felicity Whatsoever doth carry no fastening with it but is like unto a pinne half driven home yet this is a nayle in a sure place yea such a nayle as a man may hang upon it all the glory of the Fathers house and of the Nephewes and of the posterity Es 22,23 24. Quaeris Alcide parem Seneca dost look for any Champion like to Hercules and dost thou look for any Founder like to the prudent man no he doth build for ages The King that judgeth according to truth and he is the wisest Prince his Throne shall be established for ever Pro. 29.14 Was it not verified in David Yes God promised to make him a house and when his daies should be fulfilled and he should sleep with his Fathers God would set up his seed which should come out of his loynes and the Kingdom should be established 2 Sam. 7.12 VVas not this promise found true in the event yes though Judah had some Kings that were none of the best yet for the first Founders sake the Kingdom was a long time preserved as it is manifest in the reign of Abiam who was bad enough yet for Davids sake did the Lord his God give him a light in Jerusalem 1 Kings 15 4. and the like is seen in Jehorams reign who was desperately evil for he not only walked in the sinnes of Israel but took the Daughter of Ahab to wife yet the Lord would not destroy Judah for his servant Davids sake as he had promised to give him a light and to his seed for ever 2 Kings 8.19 yea no enemy for a long time could scale that City which a wise
people blesse them when they were dead their memories were more enbalmed then their bodies and they were shrined more in the hearts of their people then in their Sepulchres their names were honoured and their ashes were pretious their wisdome left so many Charters of infranchisements and liberties that such Princely Donours could not be forgotten After-ages still cry to them and weep at the thought of them saying these were the Princes which set up Monuments before their departure and wrote out their own Epitaphs in the brests of their people with a pen of never-dying fame Oh how were their Kingdomes then Triumphal Arches and Theaters of wonder their people smiled in one anothers faces their whole land was a Banqueting-house they had the table of Alcinous and the talents of Pelops amongst them their own Nation vvas in a trance for their felicity and all Nations admired their flourishing State Oh honour to such prudent Governours ecchoes of praise and veneration to such wise Princes So then the darling of people the glee of Nations is an expert and judicious Ruler the man of understanding and knowledge But by a man of understanding and knowledge But how should a Prince be a Man of understanding how a Man of knowledge He must be a Man of understanding in heavenly things and he must be a Man of knowledge in temporal things First he must be a Man of Vnderstanding in Heavenly things For what hath a Prince more to look after then Religion Is not the Scripture the Volume which he must be continually perusing yes When the King shall sit upon the Throne of his Kingdom then this Law shall be written out for him by the Priests and he shall read therein and it shall be with him that he may learn to fear the Lord his God and to keep all the Words of this Law and the Ordinances for to do them Deut. xvii 18,19 A miserable thing it is when a King doth become neglective of his God and makes Religion but a meer formality and superfluiâ—y Prophane to this Day is Hâ—stilius for saying he could not indure to be much addicted to ceremonies and sacrifices and Chaeâ—ps King of Aegypt who locked up all Temples that there might be no Prayers nor Oblations Is there any King in Scripture mentioned with Honour who was not religious no there the Glorious Prince is the Pious Prince As a King is next unto God so he should maintain most familiarity with him as he doth take his Crown out of God's Hand so he should wear it for his Glory as he is the Lord 's Anointed so his conscience should be most sâ—ppled with his fear and service If Religion were lost in the whole Nation the King's breast should be the Treasury where it should be preserved Princes I confess may have their Royalty Superiority must have some pomp attending upon it a Prince was never ordained to be an Anchâ—rite but their chiefest Majesty should be to Glorify their Maker A Prince is never more mighty then when he is Bowing in a Temple nor more Glorious then when he is sacrificing at the Altar nor more Triumphant then when he is highest in his Spiritual solemnities the hearing all his Judges and Honourable Counsellours is not like to the lending his ears to his Prophets and Messengers which speak out of the mouth of God Let the Throne then be Burnished with Piety let thaâ— carry a sulgâ—ur through the whole Kingdom let the Sun shine and let all the Stars participate of his Brightness Oh! it is a rare thing to see the Baslick Vein run with the best Blood and the sweetest Fruit to hang upon the top-Brarch A King which is true to his God is the man of understanding But how should a Prince declare himselfe to be a man of Understanding concerning Heavenly things First in preserving a pure Faith For if Kings ought to be Nursing Fathers to the Church Es xlvii 22. then what ought they to cherish more in their Nation then the sâ—ncere Faith How memorable was that of Asah he that commanded Judah to seek the Lord God of their Fathers and to do according to the Law and the Commandment 2 Chron. xiiii 4. And of Jehosaphat that he walked in the first ways of his Father David and sought not Baalim but sought the Lord God of his Fathers and walked in his Commandments and not according to the trade of Israel 2 Chron. xvii 3,4 And of Josiah that he stood by the Pillar and made a Covenant before the Lord to walk after the Lord to keep his Commandments Testimonies and Statutes and that he caused all that were in Jerusalem and Benjamin to stand to it 2 Chron xxiiii 31,32 Constantine the great Justinian the great Theodosius the first Justin the first Marcian Valentinian how have they for this eternised their names How ought every good Prince to be as carefull of Religion as his Crown-land and of the purity of the Faith as his Royal Prerogative for with what joy can he Reign if Sathan doth set up his Throne in his Kingdom how can he look up to Heaven with comfort if his God be blasphemed Shall God promote him and shall not he promote the Gospel Shall God preserve him and shall not he preserve the Truth Yes it is the Obligation of his high Office the homage that he oweth to his Lord in chief God for this hath made him his Deputy God for this hath given him a Crown If he be a Shepheard he must take heed that the Wolf doth not break into his Flock if he be a Physician he must beware that this Gangren doth not Spread He is never surer of God's target then when he doth protect sound Doctrin nor hath a greater confidence in his people then when they are knit to him in Religion To what end is his Scepter if Seducers and False-Teachers may have liberty to vent their wares and have a free Mart in his Nation No the pure God and the pure Angels the holy Scriptures and the holy Church the Blood of Christ and the Blood of Martyrs his own Peace and Honour Oath and account do require otherwise at his hands Religion then is high and Flourisheth in the Nation when a King beholdeth the Cross sâ—anding above his Crown and doth make Religion his main charge Secondly in preserving pure Worship For God is as strict about his service as about his belief Worship is oftentimes the trial of Faith noâ— onely the true God must be acknowledged but the Golden Calves or Groves must be avoyded yea God is angry not onely with gross Idolatry as in pleading for Baal offering the seed to Mâ—lech weeping for Tamâ—z or in having the Star of Râ—mpham seâ—… but with a little leven in worship a little strange Fire For whereas adoration is Recognitio dominii Aquin. the recognition or acknowledgment of God's Deity and Dominion God will not be doubled with in a thing that is so high so nigh so
man had built for when Sennacherib came against it with force and fury and thought to have rifled it and razed it yet God bad Hezekiah be of good Comfort saying that the King of Assyria should not enter that City nor shoot an arrow against it nor come before it with sheild nor cast a mount against it but he should returne the same way that he came and should not enter the City for I saith the Lord will defend this City to save it for mine own sake and for my servant Davids sake 2 Kings 19 32,33,34 So that here is a City set upon a true basis what a prudent Prince hath built it remaineth as it were to perpetuity that whereas other States have their hurles and are shaken down as if they were built upon a quicksand for Kingdoms shall cease Isai 17.3 and shall be broken and divided to the four winds of heaven and shall not be for posterity Dan. 11.4 and the Throne of Kingdoms shall be overthrown Nah. 3.23 insomuch that there shall be neither royal Prince nor royal City to be seen For how is Sheshach taken and the glory of the whole earth taken Jer. 31.41 I will make Rabbah a dwelling place for Camels and the Ammonites a Sheepcoat Ezech. 25.5 Go ye over to Tharshish howle ye that dwell in the Iles is not this that your glorious City her antiquity is of ancient daies but her own feet shall lead her far off to be a sojourner Who hath decreed this against Tyrus that Crowneth men whose Merchants are as Princes and her Chapmen are the Nobles of the world I the Lord of hosts have decreed it to stain the pride of all glory and to bring to contempt all them that be glorious in the earth Es 23.6,7,8,9 When Ephraim spake there was trembling but Ephraim afterwards trembled for he hath sinned in Baal and is dead Hos 13.1 Hear this ye fat kine of Bashan which are in the mountain of Samaria which oppress the poore and destroy the needy and they say to their Masters bring ye and let us drink The Lord of hosts hath sworn by his holiness that lo the daies shall come upon you that he will take you away with thorns and your posterity with Fishhoks and ye shall go out of the breaches every Cow forward and ye shall cast your selves out of the palace Amos 4.1,2.3 Niniveh was counted an invincible place but the gates of her rivers shall be opened and her palaces shall melt Huzzah the Queen shall be led away Captive and her Maids shall lead her like Doves tabring upon their brests Though Niniveh be of old like a poole of water yet they shall flee away stand stand shall they cry but none shall look back spoyle ye the silver spoyle ye the gold for there is no end of store glory of all the pleasant vessels but she is empty and void and waste and the heart melteth and the knees knook together and sorrow is in all loynes and all faces gather blackness together Nah. 2 6,7,8,9,10 Of Babylon it is said that a cry of battel is as in a land of great destruction how is the haâ—…mer of the whole earth destroyed and broken how is Babel become dâ—…te and waste Ier. 50.22,23 Yea thou shalt take up this Proverb against the King of Babel and say how hath the Oppressour ceased and the golden City rested The Lord hath broken the rod of the wicked and the scepters of the Rulers Esai 14.4,5 notwithstanding these be the strange mutations of Cities States Kingdoms that nothing is firm and fixed which power and polâ—cy only hath reer'd up and these ominous and stupendious fates and disasters are met with where earthly glory hath been seen in her brightest fulgour yet Prudence builds no such perishing collapsing structures where Kings reign by heirs there is lasting riches Prov. 8.18 those Governors which prudence authoriseth shall be planted in the mountain of Gods inheritance and his hands shall establish them Exod 15.17 marke these have an establishment go along with them and shall have to them and their successors a demise of their government as long as God sits Prince upon his mountain be proprietary in his own inheritance and hold his Crown-land these are not only placed but planted there not only estated but established Of such a King God saith as he doth in Ps 89.28,29 His mercy will I keep for him for evermore and my Covenant shall stand fast with him his seed also will I make to endure for ever and his Throne as the days of heaven Vespasian had two conspirators which sought his life he hearing of their pernicious intention caused them to be apprehended and not long after brought them upon an open stage and putting two swords into their hands bad them dispatch him they being astonished at the extraordinary motion refused it what saith Vespatian have ye thus long plotted my death and will ye not now kill me Oh give over such designes for ye will never be Masters of your desires do ye not manifestly discern how such wretched attempts will be frustrated yes videtis principatum fato dari frustraque tentaturum facinus esse potiundispe Ye see Principality is given by destiny and it is but lost labour to undertake any horrid action with the hope to enjoy it or to wrest the Principality to your selves Where God doth bless the government of a prudent Prince it is in vaine for all the Conspirators upon earth to seek to destroy it It is in vain for any to fight against the Destinies I mean to oppose Gods decrees Men may murmure mutiny plot and project but at last end with shame in all their undertakings Wisdome doth raise impregnable forts A Prudent Prince doth cause a State to be prolonged But by a man of understanding and knowledge the State thereof shall be prolonged Application 1. FIrst this doth shew that present greatness is not the true greatness but the happiness that doth continue as here the decaying State is not the right State but the State that is prolonged Who care for Actours which have gay clothes upon their backs for a few houres so who care for the said Momentany Mimicks of Government Pâ—ut in Solone Croesus asked Solon whether he did not hold him being in the achme the vertical of worldly greatness and glory the happiest man in the world I cannot tell saith Solon yet what to think of thee till I can see whether this grandure will continue and hold out â—urip for Ne Priamus hac aetate infaelix fuit Priamus that was at last the miserable King of Troy was not unhappy at thy age Aspicite me qui fui censpicuus mortalibus praeclara peragens at nunc una die me dejecit fortuna sicut plumam Look upon me who was once cons icuous amongst mortal men performing famous mous things but now fortune hath blown me down like a Feather said Amphytrion Val. M. l. 6. c. 1. Siphax
keep themselves within their bounds and shall we range beyond our limits No Nadab and Abihu paid dearly for their strange fire and so may we for our new blazes in our Censours I tremble as much to thrust my hands in the degree that I am in into mount Aetna as to impose hands by mine own power to make a Minister and to cut of the neck of a man as to excommunicate Are a Presbyter and a Bishop all one then we shall have ere long a Servant and a Master a Subject and a Prince all one These have been equiparating modelling times parity hath been a Paramour or the Paragon which many have been Enamoured with but if a Church should be ut acies ordinata as an Army with Banners then the Commanders and the gregarii milites should not be all one No a Bishop hath an high Superiority over a Presbyter for he hath power to take an accusation against an Elder and to stop the mouths of Gainsayers and if men persist in Errours that raze Fundamental truths to reject them as Hereticks is this no Superiority And if this be the Text do not all Anâ—iquity give this Commentary upon it Yes they prefer the Bishop far beyond the Presbyter Jerome himself saith Hieron adv Lucif that Salus Ecclesiae pendet The safety of the Church doth depend on the dignity of the Chief-Priest to whom except there be given a Power without any equal and eminent above all there will be as many Schisms in the Church as there be Priests And upon 44 Psal he saith Bishops are thy Fathers by whom thou art to be ruled Cui si non exorâ— ab omnibus eminens detur potestas tot schismata quot sacerdotes Hieron ad Nepot and he advised his Dear Nepotian that he should be subject to his Bishop as the Father of his Soul To Evagrius he saith Quod Aaron filii ejus Levitae That which Aaron and his Sons and the Levites were in the Temple the same are the Bishops Presbyters and Deacons in the Church And speaking to Riparius concerning Vigilantius I wonder saith he that the Bishop in whose Charge he is reported to be a Presbyter doth not Break that unprofitable vessel with the Apostolical Rod. And writing to Marcella against Motannus he saith Apud nos Apostolorum locum Episcopi tenent Hiero. ad Euagr. With us Bishops hold the place of the Apostles Hieron ad Riar Adv. Vigil And writing to Pammachius concerning the Errours of John of Jerusalem who amongst other things held that there was no difference betwixt a Bishop and a Presbyter he saith Hoc satis imperite in portu ut dicitur naufragium est This is unskilfully enough spoken and Shipwrack as it is said is committed in the haven And if the Chief Patron of Presbyters as he is accounted doth speak thus lowdly against them in what a loâ—…y accent will the rest of the Fathers express themselves Ignatius saith Ignat ad Trall What is a Bishop but one that hath Power over all as much as it is possible for a man to have It were infinite to relate what he saith to this purpose in his Epistles to the Magnesians Antiochians Smyrneans and Philadelphians St. Augustine saith Aug. De civit Dei l. 20. c. 9. that the seats of the Rulers and the Rulers themselves are understood by whom the Church is now Governed Optatus saith Optat. Cont. Parmen l. 2. that he is a Schismatick and a sinner that against one Chair doth erect another Irenaeus saith Iren. l. 4. Haer. 63. That Bishops are those to whom the Apostles delivered the Church which is in every place Tertullian saith Tert. de praesc that the Chairs of the Apostles are still preserved in the Succession of Bishops Ambrose saith Aâ—…b l. 2. offic c. 24. that if any Obey not his Bishop he doth swerve from the right way through Pride Chrysostome saith Chrys hom 3. in Act. Apost that though we be all Brethren yet amongst Brethren it is lawful ut unus praescribat caeteri obtemperent that one should prescribe and the rest should obey Some of the Presbyters saith Cyprian Cyp. l. 3. ep 14. neither remembring the Gospel nor their Place nor the Judgment of the Lord to come nor the Bishop that is set over them with Contempt and reproach of their Ruler take upon them to do any thing Thus speak the Fathers and do not the Councels agree with them Yes for Ordination they leave it wholy in the Bishop's Hands The Councel of Nice saith Concil Nic. can 19. Let Ministers receive Imposition of Hands from the Bishops of the Catholick Church The Councel of Antioch saith Concil Antioch can 9. that every Bishop shall have power in his Diocess to Ordain Priests and Deacons Yea by the Councel of Ancyra it was Decreed Concil Ancyâ—… can 13. that it should not be lawful for Rural Bishops to Ordain Presbyters or Deacons Yea to sum up all the whole Government of the Church was so limited to the Bishop that by the Command of the Councel of Laodicea Concil Laod. can 39. the Presbyters must do nothing without the liking of the Bishop And by the first Councel of Arles Concil Arelat as antient as Constantine the Presbyters must do nothing without the Conscience Consent or Privity of the Bishop Where then are those Presbyters Epiph. haer 69. that without Bishops against Bishops and as Bishops will take upon them to Ordain Ministers Coluthus as Epiphanius saith did so And Hosius Athenas apol 2. in lit Presb Marit in a General Councel caused all such Spurious Presbyters to be pronounced Illegitimate And to return to their former State Maximus did the like and the Councel of Constantinople was so offended at the Disorder Concil Constant 1. ca. 4â—… that it frustrated all that he had done all his Presbyters being brought down to the State of Lay-men and made him for ever uncapable to be a Bishop A poor old Bishop making Presbyters because he did but lay his hands upon them and not pronounce the Consecration but caused a Presbyter standing by to utter it the Councel of Sevil sharply reproved the Bishop for it and if the Presbyter had been living they would have severely Punished him howsoever they stiled his Action a Bold presumption and those which had been so Ordained they rejected with a monument of Reproach decreing that they should have no Title of Consecration but be brought down from the Sac er dotal Order And where are those Presbyters that dare Excommunicate Is not this to usurp the Bishop's Pastoral-staff Is not this to wring the Keys of the Kingdom of Heaven out of their hands Have they any right in this high Ecclesiastical Jurisdiction St Chrysostome saith No. Dic Ecclesiae Praesulibus scilâ—… et Praesidentibuâ—… Chrys 61. hom in 28. Matt. For tell it to the Church that is