Then God spake to Moses, &c.

Assembling, a motion extra­ordinarie. IF we be to begin with the end: the end is Assembling. Assembling, is re­duced [Page 8]to Motion. Not to euery motion: but to the very chiefest of all: as that which draw­eth together all; and so at once mooueth all. For as in the Soule, when the minde summo­neth all the powers and faculties together: Or in the body, when all the sinewes ioyne their forces together, it is vltimum potentiae: So, in the body politicke, when all the Estates are drawen together into one; it is nixus rather then motus, a maine sway, rather then a moti­on: Or, if a motion, it is motus Magnus, no common and ordinarie, but an extraordinarie great motion. Such a motion is Assembling, and such is the nature of it.

Yet necessary.Yet, euen this, (great and extraordinarie as it is) such, and so vrgent occasions may, and doe daily arise, as, very requisite it is, such meetings there should be: very requisite (I say) both in Warre and in Peace, both for the Campe and for the Congregation. The ground whereof seemeth to be; That, Power dispersed may doe many things: but to do some, it must be vnited. Vnited in consultation: For, that which one eye cannot discerne, many may. Vnited in action: For, many hands may discharge that by parts, which in whole, were too troublesome for any. [Page 9]But, Action is more proper to war:For the Campe. That is the Assembly of fortitude: And, Consultation ra­ther for Peace:For the Con­gregation. That is the Assembly of Pru­dence. And in Peace, chiefely, for making of Lawes: For that, euery man is more willing to submit himselfe to that, whereof all doe agree. The whole Camp, Then, when it is assembled, will be the more surely fortified: And, the whole Congregation, when it is Assembled, will be the more soundly aduised. And, hereby it commeth to passe, that there euer hath, and euer will be, great vse of calling Assemblies.

Let me adde yet one thing further, to bring it home to our selues. There is no people vnder heauen,Especially for this land of Britaine. may better speake for the vse of As­semblies, then we: There was nothing that did our Ancestours the Britaines more hurt,Nec aliud ad­uersus validis­simas gentes, pro nobis vti­lius, quàm quòd in com­mune non con­sulunt. Rarus ad propulsan­dum commune periculum con­uentus, Ita dum singuli pugnant, vni­uersi vincūtur. Invita Agric. (saith Tacitus of them) nothing that turned them to greater preiudice, then this one, That they met not, they consulted not in common: but euery man ran a course by himselfe of his owne head: And, this was the greatest aduan­tage the Romane had of them; they were not so wise, as to know what good there was in publike conuentions. Therefore, great vse of Assemblies; may we say of all others.

Now, if they be neeedfull for the Campe, and for the Congregation,Nessesarie for the Church. as it is a Ciuill body; I doubt not, but I may adde also, euery way as needfull for the Congregation properly so cal­led (that is) the Church. The Church hath her wars to fight: The Church hath her Lawes to make.

Warres with heresies: wherin experience teacheth vs, it is matter of lesse difficultie to raze a good Fort, then to cast down a strong i­magination; and more easie to driue out of the field a good armie of men, then to chase out of mens minds a heape of fond opinions, hauing once taken head. Now, heresies haue euer bin best put to flight by the Churchs Assemblies, (that is) Councels, as it were by the Armies of Gods Angels (as Eusebius calleth them) yea it is wel knowen,De vita Con­st [...]ntiu [...], lib 3. Cap. 6. some heresies could neuer be throughly mastred, or conquered but so.

Then for the Churches Lawes (which we cal Canons & Rules) made to restraine or redresse abuses, they haue alwayes likewise bene made at her Assemblies in Councels, & not elsewher. So that, as requisite are Assemblies for the Con­gregation, in this sense as in any other. By this then that hath bene said, it appeareth that Gods [Page 11] Fac tibi here, is no more then needes; but that meete it is, the Trumpets be put to making. And so I passe ouer to the Instruments, which is the second part.

2 ASsembling (we said) is reduced to motion. Motion is a worke of power. Power is ex­ecuted Organicè (that is) by Instrument: So an Instrument we must haue,Instruments. wherewithall to stirre vp, or to begin this Motion.

1. That Instrument to be the Trumpet.Trumpets. It is the sound, 1 that GOD himselfe made choise of, to vse at the publishing or proclaiming his Law. And the same sound hee will haue conti­nued, 2 and vsed still; for Assemblies, which are (as hath beene said) speciall supporters of his Law: And the very same he will vse too, 3 at the last, when he will take accompt of the keeping or breaking of it; which shall be done,1. Cor. 15.52. In tuba nouissima, by the sound of the last Trumpe. And he holdeth on, or continueth one and the same Instrument, to shew, it is one and the same Power, that continueth still: that whether an Angelblow it, as at Sinai; or whether Moses, as euer after, it is one sound, euen Gods sound, Gods voice, we heare in both.

2. They are to be twaine, for the two Assem­blies,Two. [Page 12]that follow in the two next verses; eyther of the whole tribes, Coagmentatiuè: or of the chiefe and choice persons of them only, Reprae­sentatiuè. And for the two Tables, also. For euen this very moneth, the first day, they are vsed to a Ciuel end: the tenth day to a Holy, for the day of Expiation: of which this later belon­geth to the first; that former, to the secōd Table.

3 They are to be of siluer:3 Of siluer. (not to seeke af­ter speculations) onely, for the Metals sake, which hath the shrillest and cleerest sound of all others.

4. They are to be of one whole peece both of them,4 Of one entire piece. not of two diuerse: and that must needs haue a meaning: it cannot bee for no­thing: For vnlesse it were for some meaning, what skilled it els, though they had bin made of two seuerall plates? but only to shew, that both assemblies are vnius iuris, both of one and the same right: as the trumpets are wrought, and beaten out, both of one entire peece of Bullion.

3. BVt it will be to small purpose, to stand much vpon the Instrument: I make way therefore to the third point: how they shall be bestowed, whoshal haue the dealing with them For on them depends, and with thē goeth the [Page 13]the Power of calling Assemblies.

First, to whom these Trumpets,1. To whom committed. 2. to whom this Power was granted, to call the Congregation: And then, whether the Congregation were e­uer after so called, by this Power, and these Trumpets.

not to all. 1. Where first, it will be soone agreed (I trust) that euery body must not be allowed to be a maker of Trumpets: nor, when they be made, that they hang, where who that list may blow them: (that is,) that eueryman, hand ouer head is not to be in case, to drawmultitudes together: There will be (saith S. Luke) Turbatio non mini­ma, Act. 19.23. no small adoe, if that may be suffred. If De­metrius getting together his fellow craftesmen, they may of their owne heads, rush into the common Hal, and there keepe a showting and crying two houres together; not knowing most of them, why they came thither, and yet thither they came. There is not so much good, in publique meetings, but there is thrice as much hurt, in such as this: No Common­wealth, no not popular Estates could euer en­dure them: Nay [...], (say both Scripture and Nature) Let all be done in order: Act. 19.36. let vs haue [...], Lawfull orderly Assemblies, or else none at all. Away then with this confusion (to [Page 14]begin with) away with Demetrius Assemblies.

But some.To auoid then this confusion, some must haue this Power, for, and in the name of the rest. Shall it be one, or more? (for that is next.) Nay, but one, (saith God) in saying, Tibi. Where I wish you marke this;Some, not many, but one. That as at the first he tooke this Power into his owne hands, and called them still together himselfe: So here he deriueth this Power immedatly from himselfe, vnto one: without first setling it, in any body collectiue at all.

It is from our purpose to enter the question, Whether the Power were in the whole body originally, seeing though it were, it is now by the positiue ordinance of God otherwise dis­posed: The reason may seeme to bee; Partly, necessity of expedition: The trumpets may need to bee blowen sometimes, suddenly, soo­ner, then diuerse can well meete, and agree vp­on it too: Partly, auoyding of distraction: The two Trumpets may bee blowen, two diuerse wayes, if they be in two hands; and so shall the Trumpet giue an vncertaine sound, 1. Corin. 14.8. and how shall the Congregation know, wither to assemble? Nay (a worse matter yet then all that:) so may we haue Assembly a­gainst [Page 15]gainst Assembly: and rather then so, better no Assembly at all.

Therefore, as God would haue them, both made of one peece: so will hee haue them both made ouer to one Person, for tibi implieth one. Who is that one? It is to Moses God speaketh, to him is this tibi directed: Him doeth God no­minate,1 That one, Moses. and of his Person make choise, first, to make these trumpets. No man to make,Moses to be maker of them. no man to haue the hammering of any trumpet but he.

And, there is no question, but for Aaron, and his sonnes the Priests: they are to call the Le­uites, to call the people together to their Assem­blies; How shall they warne them together, vnlesse they may make a trumpet too? But, if there be any question about this; Gods procee­ding here, will put all out of question: For, to whom giueth he this charge? Not to Aaron, is this spoken; but to Moses: Aaron receiueth no charge to make any Trumpet: Neuer a fac tibi, to him; neither in this, nor in any other place. To Moses is this charge giuen. And to Moses: Not, Make thee one, (one for secular affaires; that, they would allow him,) but fac tibi duas: Make thee two, Make both.

2. Wel, the making is not it. One may make, [Page 16]and another may haue: Sic vos non vobis: You know the old Verse; When they be made, and done; then who shall owe them? It is expres­sed that, [...] too; Et erunt tibi: They shall be for thee.And owner of them. They shalbe, not one for thee, and ano­ther for Aaron: but Erunt tibi, They shall be both for thee: They shalbe both thine. A third, if they can finde, they may lay claime to that; But both these are for Moses.

We haue then the deliuery of them to Moses to make, which is a kind of seizin, or a Ceremo­ny inuesting him with the right of them. We haue beside, plaine words, to lead their posses­sion; & those words operatiue, Erunt tibi: That as none to make them; so none to owne them being made, but Moses. And what would we haue more to shew vs, Cuius sunt Tubae, whose the trumpets be; or, whose is the right of cal­ling Assemblies? It is Moses certainly, and he by vertue of these, stands seized of it.

That power to continue after Moses.To goe yet further: But, was not all this to Moses for his time only; and as it begun in him, so to take end with him? Was it not one of these same Priuilegia personalia, quae non trahuntur i [...] exemplum, A priuiledge peculiar to him, and so no precedent to be made of it? No: for if your [Page 17]looke but a little forward to the 8. Verse folow­ing, there you shall see, That this power which God here conueyeth; this Law of the siluer Trūpets, is a Law to last for euer, euen through­out all their generations, not that generation onely. And there is great reason it should be so, That seeing the vse should neuer cease, the Power likewise should neuer determine.

Moses recei­ued it as chiefe Magi­strate.Being then not to determine, but to continue, it must descend to those that hold Moses place. I demand then, what place did Moses hold? Sure it is, that Aaron was now the high Priest, anoin­ted and fully inuested in all the rights of it, euer since the 8. Chap. of the last Booke. Moses had in him now, no other Right, but that of the chiefe Magistrate. Therefore, as in that Right, and no other, he receiued & held them: So he was made Custos vtrius (que) Tabulae: So, he is made Custos vtrius (que) Tubae. But who can tell vs better then he himselfe, in what right he held them? He doeth it in the 5. verse of Deut. 33. (reade it which way you wil:) Erat in Iishrune Rex, or, [...]. in rectissimo Rex, or, in rectitudine Rex, or, in recto Regis, dum congregaret Principes populi, & Tri­bus Israel: all come to this; that, though in strict propriety of speech, Moses were no King; yet, in [Page 18]this, he was in rectitudine Rex, or, in recto Regis, (that is) in this, had (as we say) Ius regale, that he might and did assemble the Tribes, & chiefe men of the Tribes, at his pleasure. Herein hee was, Rex in rectitudine. For this was rectitudo Regis, A power Regal. And so it was holden in Egypt before Moses, euen in the law of Nature: that without Pharao, Gen. 41.44. no man might lift vp hand or foot in all the land of Egypt: (suppose, to no publike or principall motion,) and so hath it bene holden in all Nations, as a speciall Power belonging to Dominion. Which maketh it seeme strange, that those men, which in no cause are so feruent as when they pleade, that Churchmen should not [...], that is, haue Do­minion; doe yet hold this Power, which hath euer bene reputed most proper to Dominion, should belong to none, but to them onely. Our Sauiour Christs,Matt. 20.26. vos autem non sic; may (I am sure) be said to them here in a truer sense, then as they commonly vse to apply it.

The chiefe Magistrate to succeed in it.To conclude then this point, If Moses as in the right of chiefe Magistrate held this Power, it was frō him to descend to the chiefe Magistrats after him ouer the people of God, and they to succeed him, as in his place, so in this right, it be­ing [Page 19]by God himselfe setled in Moses & annex­ed to his place, lege perpetuâ, by an estate indefei­zible, by a perpetuall Law, throughout all their generations. Therefore, euer after by Gods ex­presse order, from yeere to yeere, euery yeere on the first day of the seuenth moneth, were they blowen by Moses first; and after by them that held his place, and the feast of the trum­pets solemnely holden, as to put them in minde of the benefite thereby comming to them, so withall to keepe aliue & fresh still in the know­ledge of all, That this power belonged to their place, that so none might euer bee ignorant to whō it did of right appertaine, to call Assēblies.

Aarons As­semblies, how called.And how then shall Aarons Assemblies be cal­led? with what trumpet, they? God himselfe hath prouided for that in the 10. ver. following, that with no other thē these. (There is in all the Law no order for calling an Assemblie, to what end, or for what cause soeuer, but this, and only this: No order for making any third trumpet: vnder these two therefore all are comprised:) This order there God taketh,Verse 10. that Moses shall permit Aarons sonnes to haue the vse of these trumpets. But the vse, not the property, They must take them from Moses, as in the 31. Chap. Num. 31.6. of this Booke Phinees doth, But Erunt tibi; (Gods [Page 20]owne words, Erunt tibi) must still bee remem­bred: His they be, for all that: Moses the owner still, the right remaines in him: Their sounding of them depriues not him of his interest, alters not the property: Erunt tibi, must still bee true: that right must still be preserued. It may bee, if wee communicate with flesh and blood, wee may thinke it more conuenient (as some doe) that God had deliuered Moses and Aaron either of them one. But when wee see Gods will by Gods word what it is, that Moses is to haue them both; we will let that passe as a Reuelati­on of flesh and blood, and thinke that which God thinketh, to be most conuenient.

Now then if the Trumpets belong to Moses; [...] and that to this ende, [...] that with them hee may call the congregation,The two du­ties. These two things doe follow:

• First, that if hee call, the congregation must not refuse to come:1
• Secondly, that vnlesse hee call,2 they must not assemble of their owne heads, but keepe their places.

Brieflie thus: the congregation must come when it is called: and it must be called yet it come. These are the two dueties wee owe to the two trumpets, and both these haue Gods people euer duely performed.

And yet not so, but that this Right hath bin called in question, yea, euen in Moses own time, [Page 21](that we marueile not, if it be so now) and both these dueties denied him, euen by those who were aliue and present then, when God gaue him the trumpets. But marke by whom, and what became of them.

The first duty is, To come when they be cal­led: and this was denied (in the 16. Chap. follow­ing 12. ver.) by Core, Dathan & their crew:1. To come when they be called. Moses sounded his trumpet, sent to call them: they an­swere flatly, and that not once, but once and a­gaine, Non veniemus, They would not come, not once stirre for him or his trumpet, they. A plaine contradiction indeed: neither is there in all that Chapter any contradiction veri nominis, true and properly so to be called, but only that. You know what became of them; they went quick to hell for it: and wo be to them, euen vn­der the Gospell (saith S. Iude) that perish in the same contradiction,Iude 11. the contradiction of Core.

The second duety is, To bee called yer they come: this likewise denied,2. To be called yer they come. euen Moses himselfe (that they in his place may not thinke strange of it) In the 20. Chapter of this very booke: Wa­ter waxing skant, a company of them grew mu­tinous, and in tumultuous maner, without any sound of the Trumpet, assembled of them­selues. [Page 22]But these are branded too: The water they got, is called the water of Meriba: And what followed you know;Cap. 20.13. None of them that drunke of it, came into the Land of Promise. God swore they should not enter into his rest.

Now, as both these are bad: so of the twaine, this later is the worse:Called, and came not. The former (that came not, beeing called) doe but sit still, as if they were somewhat thicke of hearing: But these later that come,Came vn­called. being not called; either, they make themselues a trumpet, without euer a fac tibi: or else they offer to wring Moses trumpet out of his hands, and take it into their owne. Take heed of this later: it is said there to be aduersus Mosen, euen against Moses himselfe. It is the ve­ry next forerunner to it: it prickes fast vpon it. For they that meete against Moses will, when they haue once throughly learned that lesson, will quickly perhaps grow capable of another; euen to meete against Moses himselfe, as these did.Acts 19.40. Periclitamur argui seditionis (saith the Towne-clearke,) We haue done more then we can well answere: We may be indicted of trea­son for this dayes worke, for comming toge­ther without a trumpet: and yet it was for Di­ana, that is, for a matter of Religion.

You see then whose the Right is, and what the dueties be to it, and in whose steps they tread, that deny them. Sure they haue bene baptized or made to drinke of the same water (the water of Meriba) that euer shal offer, to do the like, to draw together without Moses Call.

And now to our Sauiour Christs question: In the Law how is it written? How reade you? Our answere is: There it is thus written: and thus wee reade: That Moses hath the Right of the Trumpets: that they to goe euer with him and his successors: and that to them belongeth the power of calling the publike Assemblies.

Agreeable to the Law of Nature.This is the Law of God; and that no iudici­al Law, peculiar to that people alone, but agree­able to the Law of Nature and Nations; (two Lawes of force through the whole world) For euen in the little Empire of the body naturall, Principium motus, the beginning of al motion, is in, and frō the head. There, all the knots, or (as they call them) all the coniugations of sinewes haue their head, by which all the body is mo­ued. And as the Law of Nature, by secret in­stinct by the light of the Creation,To the Law of Nations. annexeth the organe to the chiefest part: euen so doeth the Law of Nations, by the light of reason, to [Page 24]the chiefest person: and both fall iust with the Law here written; Where, (by Erunt tibi) the same organ and power is cōmitted to Moses the principall person, in that common wealth. The Law of Nations in this point, (both before the Law written, and since, where the Law written was not knowne,) might easily appeare, if time would suffer, both in their generall order for cōuentions so to be called; and in their generall opposing to all conuenticles called otherwise.

Verily the Heathen lawes made all such As­semblies vnlawful, which the highest authority did not cause to meete, yea, though they were [...], say Solons Lawes: yea, though sub praetextu Religionis, say the Romane Lawes. Neither did the Christian Emperours thinke good to abate anything of that Right. Nay, they tooke more straight order: for besides the exiling of the person, which was the Law before, they proscribed the place, where, vnder pretence of Religion any such meetings should be. But I let them passe, and stand onely on the written Law, the Law of God.

WE haue Law then for vs, That Moses is euer to call the Congregation. But though we haue Law, Mos vincit Legem; Custome ouerru­leth [Page 25]Law. And the Custome or practise may go another way; and it is practise that euer best bewrayeth a Power. How then hath the pra­ctise gone? It is a necessary question this, and pertinent to the Text it selfe. For, here is a Pow­er granted: and in vaine is that Power that ne­uer commeth into act. Came then this Power into act? It is a Power to call the Congregation together; Were the Congregations called to­gether by it? A grant there is, That Erunt tibi; So it should be: Did it take place? was it so? E­rantnè illi? Had he it? Did he enioy it? Let vs looke into that another while, what became of this Grant; what place it tooke. And we shal not offend Moses in so doing. It is his aduise,The practise or vse of this Power among the Iewes. Deut. 4.32. and desire both; that we should enquire into the daies past, that were before vs, & aske, euen frō one end of Heauen to the other; to see how matters haue bin caried. So that, as our Sauiour Christ sendeth vs to the Lavv by this, In Lege quid scriptum est? so doth Moses direct vs to the vse and practise by his Interroga de diebus anti­quis. I doe aske then, These trumpets here gi­uen, this power to call together the Congrega­tion, hovv hath it bene vsed? Hath the Con­gregation bene called accordingly in this, [Page 26]and no other maner? by this, & no other Pow­er? It hath (as shal appeare) and I wil deale with no Assemblies, but only for matters of Religion.

Of Moses, By Moses. first there is no question: It is yeel­ded that he called them, and dismissed them: and euen so did Iosue after him,Ioshua. Iosh. 1.17. no lesse then he; and they obeyed him in that Power, no lesse then Moses. And as for that which is obiected concerning Moses, that he for a time delt in matters of the Priests Office, it hath no colour in Iosue, and those that succeeded him.

The Couenant, and the renuing of the Co­uenant, are matters meerly spiritual: yet, in that case did Iosua▪ (Iosua, not Eleazar) assemble all the Tribes, Leui and all, to Sichem, Ios. 24. called the Assembly at the first verse: dislolued it at the 28. For,Iosh. 24.18. if Iosua may call, he may dissolue too: Law, Reason, Sense, teach, That, Cuius est nolle, eius est & velle. That calling, & discharg­ing, belong both to one power. Nay, Demetrius assembly, though they had come together dis­orderly, yet when the Towne-clearke (that should haue called them together) did dis­charge them; they added not one fault to ano­ther, but went their wayes, euery man quietly, Demetrius himselfe and all: that, they are worse then Demetrius, that deny this.

But, I passe to the Kings, (that Estate fitteth vs better) There,Dauid. doth Dauid call together the Priests and other persons Ecclesiasticall, and that, euen with these trumpets. And for what matters? Secular? Nay: but first,1. Chro. 15.4. when the Arke was to bee remooued: And againe, when the Offices of the Temple were to bee set in order:1. Chro. 23.2.3.6. things meerely pertayning to Religion; And as he calleth them, 1. Chron. 15.4. So hee dismis­seth them, 1. Chron. 16.43.

The like did Salomon, Salomon. when the Temple was to be dedicated; called the Assembly, 2. Chron. 5.2. dissolued the Assembly in the 10. verse of the 7. Chap. following. The like did Asa: 2. Chro. 15.14. Asa. when Religion was to be restored, and a solemne oth of Association to be taken for the maintayning of it; with the sound of these trumpets did he it.

Iehoshaphat vsed them when a publike Fast to be proclaimed. Iehu vsed them,Iehoshaphat. 2. Chro. 20.3. Iehu. 2. Reg. 10.20. Ioas. 2. Chro. 24.5. whē a solemne Sacrifice to bee performed. Ioas in a case of Di­lapidations of the Temple, a matter meerely Ecclesiasticall. Iosias, Iosias. 2. Chron. 34.29.30. when the Temple to be pu­rified, & a masse of superstitiōs to be remoued.

In all these cases did all these Kings call all these Conuentions, of Priests and Leuites, for matters of Religion. I insist onely on the fact of [Page 28] Ezekias. Ezekias. 2. Chr. 29.15. He was a King; he gaue foorth his pre­cept for the Priests and all their brethren to as­semble: wherefore? Ad res Iehouae, for the af­faires of the seruice of God, yea, God himselfe. There are 14. chiefe mē of the Priests set downe there by name, that by vertue of that precept of the Kings, came together themselues, they & their brethren, all, expraecepto Regis, ad res Ie­houae, by the Kings authority, for matters meer­ly of the Church. I know not what can be more plain: the matters spirituall: the persons assēbled spirituall: and yet called by the Kings trumpet.

Thus, till the Captiuity. In the Captiuity, there haue wee Mordochee (when hee came in place of authority) appointing the dayes of Pu­rim, Mordocheus. Hester 9.17. and calling all the Iewes in the Prouince to­gether, to the celebrating of them.

After the Captiuity,Nehemias. Nehe. 7.64. Nehemias kept the Trumpet still: and by it, first called the Priests to shew their right to their places, by their ge­nealogies, and after reduced them also to their places againe,Nehe. 13.11. when they were all shrunke a­way in time of his absence.

These leade the practise till you come to the Maccabees: The Macca­bees. and there it is but too euident: they professe there expresly to Simeon, made then [Page 29]their ruler, That it should not be lawful for any [...]:1. Mac 14.44▪ to call any assemblie in the Land, [...] without him. A plaine euidence, that so had euer gone the course of their go­uernment: Else, how should it come to passe, that the altering of Religion is still termed the deede of the King? that his disposition, godly, or otherwise, did alwayes accordingly change the publike face of Religion? which thing the Priests by themselues neuer did, neither could at any time hinder from being done. Had the Priests, without him, beene possessed of this po­wer of Assembling, how had any Acte concer­ning Religion passed without them? In them it had beene to stoppe it at any time, if they had (of themselues) had this power of Assembling themselues, to set order in matters of Religion.

Thus, from Moses to the Maccabees, wee see in whose hands this power was. And what should I say more? There was in all Gods people no one religious King, but this Power he practised: And there was of all Gods Pro­phets no one, that euer interposed any prohi­bition against it.

Would Esay (shall we once imagine) haue in­dured Ezekias, him to cal, or the Priests to come [Page 30]together, only by his precept, adres Iehouae; and not lift vp his voice like a trumpet against it,Esay 58.1. if it had not beene (in his knowledge) the Kings right, to command, and their duety to obey? Neuer certainely.

What shall wee say then? were all these wrong? shall wee condemne them all? Take heed. In all that gouernment, God hath no o­ther children,Psal. 73.15. but these: if we condemne these, we condemne the whole generation of his chil­dren. Yet, to this we are come now; that either we must cōdemne them all, one after another; the Kings as vsurpers, for taking on them, to vse more Power, then euer orderly they receiued; and the Prophets, for soothers of them, in that their vniust claime: or else confesse they did no more, then they might; and exceeded not therin, the bounds of their calling. And indeed, that we must confesse; for that is the truth.

This then may serue, for the custome of Gods owne elect people. But they were Iewes▪ and wee would be loth, to Iudaize: and it may bee, this was one of the clauses of the Lawe o [...] commandements, consisting of Ordinances which Christ came to abrogate.Ephes. 2.15.

I demand therefore, When Christ came [Page 31]how was it then? will the like appeare in the assembles since Christ?The practise or vse of this Power among Christians. The very like, euery way, as consonaut to that of the olde Testa­ment, as may be. For Christ Matth. 18. giueth a promise of his assistance to such meetings: but sets no new order for calling of them, other then had bene taken in the old. Therefore the same order to be kept still.

A time there was (you know) after Christ, when they were Infidels; Kings and King­domes both. A time there followed; when Kings receiued Religion; and no sooner re­ceiued they it, but they receiued this Power of the Trumpets with it. This, to be made manifest,

• 1. By Generall Councels.
• 2. By National and Prouincial Councels; that haue bene assembled.
• 3. vnder Emperors,
• 4. and vnder Kings, by the space of many hundred yeeres.

1. And for Generall Councels, this first:In generall Councels. (to begin with;) that if those Assemblies be not rightly called, that by this Power are called; we haue lost all our generall Coun­cels at one blow. The Church of Christ hath to this day, neuer a Generall Councel: vnâ Liturâ, with one wipe, we dash them out all: [Page 32]we leaue neuer a one, no not one. For all that euer haue beene, haue beene thus called and kept. Yea, those foure first, which all Christi­ans haue euer had in so great reuerence, and high estimation; not one of them a lawfull Councell, if this new assertion take place. This is a perillous inconuenience: yet this we must yeeld to, and more then this; if we seeke to dis­able Assemblies, so holden. For sure it is, all the Generall Councels were thus Assembled; all; all seuen (for more are not to bee reckoned:) the eight was only for a priuate businesse. The rest were only of the West Church alone, and so not generall: The East and West together, make a generall: The East and West together neuer met, but in one of those seuen, for pub­like affaires: vnlesse it were once after, in that of Ferrara. And it is well knowen, that was in hope of helpe, on the East Churches part, which they neuer had; and so the Councell neuer kept, but broken, euen as soone as it was broken vp.

Briefly then to suruey those seuen. And I will not therein alledge the reports of Sto­ries, (they write things they saw not, many times, and so frame matters to their owne [Page 33]conceits: and many times are taynted with a partiall humour) but only out of authenticall Records in them, and out of the very actes of the Councels themselues, best able to testi­fie and tell, by whose authoritie they came to­gether. And it is happy for the Church of Christ, there are so many of them extant as there are, to guide vs to the trueth in this poynt, that so the right may appeare.

First then, for the great Nicene Councel, 1 the first Generall Congregation of all that were called in the Christian world: The whole Coū ­cell in their Synodicall Epistle written to the Church of Alexandria, witnesse, they were assembled, [...]. (the holy Emperour Constantine gathering them together out of diuers Cities and Prouinees.) The whole Letter is extant vpon record in Socr. 1.9. and Theodoret. 1.9. Giue mee leaue to make here a little stand: For heere, at this Councell, was the pale first broken, and the right (if any such were) here, it went first away. At Nice there were then together, 318. Bishops, totius orbis lumina (as Victorinus well termeth them) the lights of the whole world; the chiefest and choisest men for holinesse, learning, vertue, and va­lure, [Page 34]that the Christian Religion euer had be­fore or since; men that had layd downe their liues for the testimony of the trueth. Did a­ny of them refuse to come, being called by him, as not called aright? Or, comming, was there any one of them that did protest against it? or pleaded the Churches interest, to meete or themselues? Not one.

What was it then? want of skill, in so ma­ny famous men, that knew not their owne rights? Or want of valure, that knowing it for such, would not so much as speake a word for it, but sit still, and say nothing all the while? There were then and there present, Spyridion, Paphnutius Potamon, and diuers besides, (but these I name) that had not long before, for their constancie, had their right eyes bored out, their right hame-strings, and the strings of their right-armpits cut in sunder. Did these want courage, thinke wee? Were they be­come so saint hearted, that they durst not o­pen their mouth, for their owne due?

Verily, that Councell of Nice, (which is and euer hath beene so much admired by all Christians,) cannot be excused before God or men; if they thus conspired all, to betray [Page 35]the Churches right, and suffered it, contrary to all equitie, to bee carried away; leauing a dangerous precedent therein, for all Coun­cels euer after, to the worlds end. But, no such right there was: If there had beene, they neither wanted wit to discerne it, nor courage to claime it. But, they knew whose the Trum­pets were: To whom (Erunt tibi) was spo­ken: and therefore neuer offered to lay hold on either of them, and say; This is ours.

And yet (to say the trueth,) There is no man of reason, but will thinke it reasonable, if this were the Churches owne peculiar, if ap­propriat vnto it, (and so knowen to them to be) there ought to haue beene plaine dea­ling, now at the very first Councell of all; that if Constantine would embrace Religion, hee must needs resigne vp one of his Trum­pets, and forbeare from thence to meddle with their Assemblies. Was there so? No such thing. Why was there not? Belike, be­cause none were there, that had euer beene present at any Assembly, holden vnder perse­cution, to know the Churches order, and manner of meeting then. Yes, there was Ho­suis Bishop of Cordoua, who had held the [Page 36]Councell of Eluira in Spaine, euen in the time of persecution.Conc Eliberit. Tom. 1.600. Hosius for the West. And for the East, there was Eustathius Bishop of Antioch, Concil. Ancyra. Tom. 1.446. had held the like at Ancyra then too: (both the Councels yet extant to be seene) and these two, Presidents of them. Yet were these twaine, two that came first, and sate for­most at the Councell of Nice; and neither of them pleaded or knew of any such right: but that their Power then ceased; and that Con­stantines Trumpet now tooke place. Sure, if but this first Councell be well considered, it is able to mooue much. And the example of this first was of great consequence; for all the rest followed it; and as this went, so went they. And this for the first.

2. The second Generall Councell at Con­stantinople; Who called that Congregati­on? [...]. Their owne letter to the. Emperour is to be seene, professing they were thither assem­bled by his Writ.

3. For the third at Ephesus; let the Acts of the Counsell (now set out in Greeke) be loo­ked on; Foure seuerall times they acknow­ledge, they were thither summoned by the Emperours [...]. Oracle, [...]. Becke, [...]. Charge, and [Page 37] [...]. Tom. 2.129. Conueniente Concilio secund. sacravi praecep­tinonem. Commandement.

4. For the fourth at Chalcedon, looke but vpon the very front of the Councell; it pro­claimeth it selfe, to be there assembled, Facta est Synodus, exdecreto Pijssimorum, & fidelissi­morum Imperatorum, Valentiniani, & Martiani. And it is well knowen, it was first called at Nice; and then recalled from thence, and re­moued to Chalcedon, all wholy by the dispo­sing of the Emperour.

5. So saith the fifth at Constantinople, Tom. 2.579.2.666. Imperator Im­stin. quintam oecumenicam Synodum Epis­copis Ecclesia­rum e [...]ocatis, coegit. Tom. 3.2.37.244. Sceundum pijssiman iussionem man­suetudinis vestrae. Iis quae per mansuctissimae fortitudinis vestrae Sacram dudum praecepta sunt efficaciter promp [...]am obe­dientiam exhi­bere. Iux­ta pium iussum à Christo amati, & á Deocustodi­ti Iustiniani Imperatoris. They be their owne wordes.

6. And so the sixth at Constantinople, Se­cundù Imperialem sanctionem congregata est; And, pro obedientia quam debuimus. They be the expresse words of Agatho Bishop of Rome in the same Councell.

7.Tom. 3.453. And euen so the seuenth at Nice, Quae per pium Imperatorum decretum, congregata est, (meaning Constantine and Irene.)

And these be all the Generall. In all which he force of the trueth presenteth it selfe so learely, thatDe Concil. lib 1 cap. 13. Bellarmine is euen dazelled with [...]t: For, as one dazeled, he sets downe diuers [Page 38]reasons, why the Emperors were to call them in that very place, where he taketh vpon him to prooue the Emperours were not to call them.

2. But it may be, Generall Councels haue a fashion by themselues: Those Congrega­tions may bee called,In Nationall and Prouin­ci [...]l f [...]om Constantine to Instinian. thus, But National, or Prouincial, (such as ours,) How? Euen so too and no otherwise. Constantine began with them first, before he proceeded to the Gene­rall at Nice. Euseb. 10.5. His Tractoria, or Writ, is extan [...] to be seene. Euseb. 10.5. whereby he called the first Prouincial Councell in France. Fo [...] sure, by no Canon could the Bishop of Sy­racuse in Sicile, or Restitutus Bishop of Lon­don in Britayne, be lawfully summoned, to Synode in France, (which they were,) but ( [...] it was in deed) by the Emperors Writ onely▪ But this he did at the beginning of his raigne perhaps, while he was yet an vnperfect Chri­stian. Nay, euen first and last, he did the same as at the beginning hee called this; so, in the end of his Reigne, the thirtieth yeere, the yea [...] before his death, called hee the Councell [...] Tyre, and from thence, remoued it to Ierusalem and from thence, called them to appeare be­fore [Page 39]himselfe in Constantinople. The letters are to be seene, by which they were called,Socrat. 1.34. Socr. 1.34. The like after him, didTheodor. 2.8. Constans at Sar­dice, Sozom. 6.7. p Valentinian at Lampsacus, Tom. 1.7 18. Theodosius at Aquileia, [...] 45 Gratian at Thessalonica.

It is too tedious to goe through them all: Onely for that of Aquileia, thus much. Saint Ambrose, a man of as much spirit, and as high a courage, as euer the Church had, and one that stood as much as euer did any, for the Churches right; hee was there present, and President both. Thus writteth hee from the Councell to the Emperor in his owne name, and in the name of all the rest:Qui ad remo­uendas alterca­tiones cōgregare studuist is Sa­cerdotale Con­cilium. Tom. 1.718. Iuxta mansue­tudinis vestrae statuta conuenimus: Hither we are assembled, by the appointment of your Clemency; and there is no one Councel more plaine, then that of S. Ambrose for this pur­pose. Yea, I adde this, (which is a point to bee considered,) that euen then, when the emperors were professed Arrians; euen then did the Bishops acknowledg their Power, [...]o call Councels: came to them being called: sued to them, that they might be called. Came [...]o them, as Hosius, to that ofTom. 1.680. to that ofSocrat. 2.24. and that of Seleucia; [Page 40]Sued for them, asIucifer. oper. Liberius to Constantius: asLeo. Epist. 9. Leo to Theodosius, for the second Ephesin Councell; Innocentius to Arcadius: And some­times they sped, as Leo: and sometime not as Liberius, and Innocentius: and yet when they sped not, they held themselues quiet, and ne­uer presumed to draw together of their owne heads.

But it may be, this was some Imperiall pow­er,Vnder Kings from Iustinian to Charles the Great. and that Emperors had in this point more inrisdiction then Kings. Nor that neither: For about 500. yeeres after Christ, when the Empire fell in pieces, and these Westerne parts came into the handes of Kings, those Kings had helde,Synodus ex praecepto glo­riosi ssimil egis Theo sorici con­gregata. inioyed, and practised the same power. In Italy, Theodoric atTom. 2.470. Rome: Ala­ric atTom. 2.504. Agatha: In France, Clowys (the firs [...] Christian King there) Childebert, Theodebert, and Cherebert: AtTom. 2.5.11. Orleance the first,Tom. 2.558. Au­uerne, Tom. 2.551. the secondTom. 2.817. Tours. And after that againe by Gunthramn, Clowys Carloman, and Pepin: AtTom. 2.840. Mascon first andTom. 2.857. second,Tom. 3 208. Chalons: That which is calledTom. 3.437. Fra [...] ­cica, and that which is inTom. 3.439. Vernis. Twenti [...] of them at the least in France.

In Spaine by ten seuerall kings: in two Coun­cels [Page 41]atTom. 2.825.812. Braccara, and inTom. 2.547.859. Tom. 3.67.79.87.181.184.204 216.374. ten at Toledo, by the space of three hundreth yeeres together. And how? vnder what termes? Peruse the Coun­cels themselues: their very Actes speake, ex Tom. 2.270. Tom. 2.551. Praecepto, Tom. 3.67. Imperio, Tom. 3 184. Iussu, Tom. 3.237. Sanctione, Tom. 3.391. Nutu, Tom. 3.391. Decreto, ex Tom. 3.84. Euocatione, Tom. 2.857. Dispositione, Tom. 3.208. Or­dinatione Regis: One saith,Tom. 2.504. Potestas per­missa est nobis: Another,Tom. 3.216. Facultas data est no­bis: A third,Tom. 3.682. Iniunctum est nobis à Rege. See their seuerall styles: nothing can bee more pregnant. And now we are gone, 800. yeeres af­ter Christ.

Then arose there a kind of Empire here in the West, Vnder Charles the Great:From Charles the Greatto Arnulphus. and did not hee then take the Trumpets as his owne, and vse them sixe seuerall times in cal­ling sixe seuerall Councels atTom. 3.640. Frankeford,Tom. 3.679. Arles,Tom. 3.682. Toures,Tom. 3.986. Chalons,Tom. 3.693. Mentz, andTom. 3.700. Rhemes? And what sayeth hee in them? Rhemes I named last, take that: In conuentu more priscorum Imperatorum congregato á pijssi­mo Domino nostro Carolo. That he called that Conuention by no other right then as the manner of the ancient Emperours had beene to doe. Expressing vnder one, both what his was: and what the vsage had euer beene be­fore him.

The like after him did Ludouicus Pius, Lotharius, Ludouicus Balbus, Carolus Caluus, Carolus Crassus, and Arnulphus, at the seuerall Councels holden atTom. 3.703. Aken,Tom. 3.832. Mentz, pTom. 3.866. Mel­den,Tom. 3.977. Wormes, qTom. 4.17. Colein, andTom. 4.28. Tribur; and so held it till 900. yeeres: For about that yeere (a yere or two vnder or ouer) was holden the Councell of Tribur in Germany, Cum Concilium sacrum continuari decreuisset: andTom. 4.41. Praesidente pio Principe Arnulpho, By the Emperour Arnul­phus Decree, himselfe then President of it.

And if it bee excepted; There are of the Councels which cary in their acts no mention how they were called: For them, wee are to vnderstand, that after the decrees of the firstNicen. Can. 5. Nicene Councell were by Constantines Edict confirmed, wherein, (as likewise in the Coun­cell ofChalced. Can. 18. Chalcedon,) it was ordered, each Pro­uince should yerely hold their Synods twice▪ but specially, afterAuthent. 131. Iustinian had made the de­crees of the foure first generall Councels to haue the nature and force of Imperiall Lawes (a Law being thus passed for them,) we are to conceiue, the Emperours authoritie was in al [...] afterward, habitually at the least: that is, i [...] not (as in the other) by expresse and formal [Page 43]consent: yet by way of implied allowance, as passed by a former Grant.

Well, thus farre the Trumpet giueth a cer­taine sound. Now after this, there is a great si­lence in the Volumes of the Councels, in a ma­ner for the space of 200. yeeres, vntill the yere 1180. or thereabout, when theTom. 4.101. Councell of Lateran was: and then indeed the case was al­tered. By that time had the Bishop of Rome by his skill and practise,One of the Trumpets gotten away. got one of the Trum­pets away, and carried it with him to Rome: so, leauing Princes but one: But so long they helde it.

Truely, three times so much time as wee are allowed, would not serue for this one poynt of the Councels; but euen barely to re­cite them, and to cite them, they are so many. You remember how Abraham dealt with God for the sauing of the fiue Cities, how he went downe from fiftie to ten: I might well take a course the other way, and rise from ten to fifty, nay sixty, nay seuentie, nay eigh­ty, not so few, of Councels Generall, Natio­nall, Prouinciall, called by Emperours, by Kings: Emperours of the East, of the West: Kings of Italy, France, Spaine, Germany, (as [Page 44]before from Moses to the Maccabees: So he [...] from Constantine to Arnulphus) for so many hundred yeeres together, extant all, to be shewed and seene, all cleere and euident, all full and forcible for this Power: as indeed it is a cause that laboureth rather of plenty, then penury of proofe. And this was the course that of old was well thought of in the Chri­stian world. Thus was the Congregation so long called; neither is there yet brought any thing to force vs to swarue from the way wherein so many and so holy ages haue gone before vs.

Yes, something: For what say you to th [...] 300. yeeres before Constantine? How in the time of perse­cution for 300. yeeres before Con­stantine. How went A [...] ­semblies then? who called them, all th [...] while? For diuerse were holden that while In Palestine, about Faster: At Carthage, abo [...] Heretiques baptisme; at Rome, about Nou [...] ­tus; at Antioch, about Paulus Samosaten [...] How assembled these?

1. As in Egypt.Truely, euen as this people heere, of the Iewes, did before in Egypt, vnder the tyrant [...] of Pharao: they were then a Church vnd [...] persecution, vntill Moses was raysed vp by God, a lawfull Magistrate ouer them. The ca­ses [Page 45]are like for all the world. No Magistrate did assemble them in Egypt. And good rea­son: they had then none to doe it. Pharao (we may be sure) would not offer to doe it: Not for any conscience (I trust) or feare, to en­croch vpon the Churches right: but, because he hated both Assembly and Congregation, and sought by all meanes to extinguish both. But this was no barre; but that when Moses arose, authorized by God, and had the Trum­pets heere, by God deliuered him; he might take them, keepe them, and vse them, to that end, for which God gaue them; to call the Congregation. And none then but he could doe it, because to none, but him then, was this Power conueighed. They could not say to him now, as before one of them did in E­gypt, Who made you a Commander ouer vs,Exod. 2.14. to call vs together? nor pleade in barre of the Trumpets, and say: Nay, but wee will meete still, of our selues, euen as wee did before in Egypt; wee will still keepe our old manner of conuentions. No: for God had now taken an­other order: God I say, had now done it: And God shall (I trust) be allowed, to trauslate this Power to the principall member of the body, [Page 46]and to dispose of it, as it best pleaseth him.

2. As vnder the captiuitie.The very same case fell out againe after in the captiuity of Babylon, and againe after that, in the persecution vnder Antiochus. And these three,3. As vnder An­tiochus. are all the paternes we haue in the old Testament. As before in Egypt; so th [...] they had meetings: but they were all l [...] stealth: yet meetings, then they had. For Mo­ses ceasing, and his right with him, the Powe [...] deuolued to the body, to gather it selfe (as i [...] vsuall in such cases.) But then when Neb [...] ­mias after the Captiuitie, and Simeon Maccabeus after the furie of Antiochus, were rays [...] them by God; when God had set them i [...] Moses place, they might lawfully doe, as M [...] ­ses before had done; and take the siluer Trum­pets into their hands againe: So soone as the [...] had a lawfull Gouernour, the right return [...] to him straight: And the Congregation none of them might then plead, Nay: but [...] we did in Babylon, or as we did vnder Ant [...] ­chus; So, and no otherwise, will wee Assem­ble still. No, we see the contrary rather: Eu [...] of themselues,1. Macc. 14.44. they professe to Simeon pla [...] ­ly: now, they haue a lawfull Gouernour, [...] meeting should bee from thence foorth in th [...] [Page 47]land, without him, his priuitie and permis­sion.

And euen as these two, Nehemias and Simeon: euen by the same right Constantine: So before Constantine. by Moses right, all, all by the Commission heere penned. By it did Constantine resume the Trumpet, and enioy and exercise the Power of calling the Congregation: (For euen Moses paterne and practise fiue sundry times at least doth Eusebius alledge, in the life of Constan­tine to iustifie his proceedings still by Moses example.) True it is therefore, that before Constantines time, they met together as they durst, and tooke such order as they could, They must venture then: there was no Mo­ses; they had no Trumpet: and if they had, they durst not haue blowen it. But when Constantine came in place, in Moses place, it was lawfull for him to doe as Moses did: And so he did; and they neuer sayd to him, Nay, spare your Trumpet: looke how wee haue done hitherto, we will do so euen still: meet no otherwise now, then in former times wee haue; by our own agreement. As before it was sayd, this had beene plaine dealing: Thus (if rightly they might) they should haue [Page 48]done: Did they so? No: But to him they went, as to Moses for their meetings; at his hands they sought them; without his leaue or liking they would not attempt them: yea (I dare say) they blessed God from their heartes, that they had liued to see the day, they might now assemble by the sound of the Trumpet.

To conclude this point then. These two times or estates of the Church are not to bee confounded: There is a plaine difference betweene them, and a diuerse respect to bee had of each. If the succession of Magistrate be interrupted, in such case of necessitie, the Church of her selfe maketh supplie, becaus [...] then Gods Order ceaseth. But, God grau [...] ­ting a Constantine to them againe, Gods for­mer positiue order returneth, and the coun [...] is to proceed and go on, as before. When th [...] Magistrate and his authoritie was at any tim [...] wanting to the Church, forced she was to deal with her owne affaires, within her selfe: so then was the Church wholly diuided from Princes, and they from it. But when this wa [...] of partition is pulled downe, shall Moses hat [...] no more to doe then Pharaoh, or Constanti [...] [Page 49]then Nero? Congregations were so called vnder them: must they be so still vnder these too? No: no more then their maner of mee­ting in Egypt, (for all the world like this of the Primitiue Church persecuted) was to bee a rule, and to ouer rule these Trumpets heere (in the text) either God for giuing them, or Moses for taking them at his hands. This ra­ther: If euer the Church fall into such bloody times, they must meet as they may, and come together as they can: They haue no Moses, no Trumpet to call them. The times of Pha­raoh and Nero are then their paterne. But, if it be so happy as to find the dayes of peace, Moses and Constantine are paternes for the dayes of peace: they haue a Moses then: from that time forward they must giue eare to the Trumpet. In a word, none can seeke to haue the Congregation so called (as before Constan­tine) but they must secretly, and by implication confesse, They are a persecuted Church, as that then was, without a Moses, without a Constantine.

The times then before Constantine are no barre, no kinde of impeachment to Constan­tines, no more then the times in Egypt were to [Page 50] Moses Right. And indeed no more they were for Constantine and his Successours had them, and helde them till a thousand yeeres after Christ, and then one of them (by what means wee all know) was let goe by them, or gotten away from them: It was then gotten away and caried to Rome. But that getting hath hitherto been holden a plaine vsurping; & an vsurping (not vpon the Congregation, but) vpon Princes and their Right; and that they in their owne wrong, suffered it to bee wrung from them▪ And why? Because not to Aaron, but to Moses it was sayd, Et erunt tibi.

The recouery of the Trum­pets.1. To draw to an end, It was then gotten away, and with some adoe it was recouere [...] not long since: and what? shall wee no [...] let it goe, and destroy so soone that which so lately we built againe? You may please to remember, there was not long since a Clerg [...] in place, that was wholly ad oppositum, and would neuer haue yeelded to reforme ought▪ Nothing they would doe, and (in eye of law▪ without them, nothing could then bee done▪ they had incroched the power of Assembling into their owne hands. How then? how shal [...] we doe for an Assembly? Then Erunt tibi [Page 51]was a good text: it must needs bee meant of the Prince: He had this Power and to him of right it belonged. This was then good Diui­nity (and what writer is there extant of those times, but it may be turned to, in him?Now sought to be gotten away.) And was it good Diuinitie then, and is it now no longer so?1. By the Pres­byterie. Was the King but licensed for a while, to hold this power, till another Clergie were in; and must he then bee depriued of it againe? Was it then vsurped from Princes; and are nowe Princes vsurpers of it them­selues? And is this all the difference in the matter of Assemblies; and calling of them: that there must be onely a change, and that in stead of a forreine, they shall haue a domesti­call, and instead of one, many: and no remedy now, but one of these two they must needes admit of? Is this now become good Diui­nitie? Nay (I trust) if Erunt tibi were once true, it is so still: and if (Tibi) were then Mo­ses, it is so still: That we will be better aduised, and not thus goe against our selues, and let trueth be no longer trueth, then it will serue our turnes.

2. By the people themselues, Penry, Barrow, &c.2 And this calleth to my minde the like dealing of a sort of men, not long since here [Page 36]among vs. A while they plied Prince and Parliament, with Admonitions, Supplicat [...] ­ons, Motions, and Petitions. An in them it was: their duetie, their right, to frame all thing to their new inuented plot: And this, [...] long as any hope blew out of that coast. Bu [...] when, that way they saw it would not b [...] Then tooke they vp a new Tenet, streight [...] They needed neither Magistrate, nor Trum­pet, they: The godly among the people might doe it of themselues. For confusion to the wise and mighty; the poore and simple must take this worke in hand, and so by th [...] meanes the Trumpet proue their right, in the end: and so come by deuolution to Demetri [...] and the craftsmen. Now, if not for lou [...] of the trueth; yet, for very shame of these shift­ing absurdities; let these fantasies, bee aban­doned: and (that which Gods owne mouth hath here spoken,) let it bee for once, and fo [...] ­euer true: That which once wee truely held o [...] maintained for tureth, let vs doe so still: tha [...] we be not like euill seruants,Luc. 19.22. iudged (Ex [...] ­proprio) out of their owne mouthes.

Let me not ouer wearie you; let this rathe [...] suffice.The Conclu­sion.

• 1. Wee haue done as our Sauiou [...] [Page 52]Christ willed vs, resorted to the Law, and found what there is written: (The Graunt of this Power to Moses, to call the Congregation:)
• 2. We haue followed Moses aduise; inquired of the dayes before vs, euen from one ende of heauen to the other; and found the practise of this Graunt in Moses successours; and the Congregation so by them called: it remai­neth, that as God by his Law hath taken this order, and his people in former ages haue kept this order; that we doe so too: that we say as God saith, Erunt tibi, this Power pertaineth to Moses: And that neither with Core we say, Non veniemus: Nor with Demetrius runne to­gether of our selues, and thinke to carie it a­way with crying, Great is Diana. But, as we see the Power is of God; so truely to acknow­ledge it, and duetifully to yeeld it: that so they whose it is, may quietly hold it, and laudably vse it, to his glorie that gaue it, and their good for whom it was giuen: Which God Almightie graunt, &c.