Then God spake to Moses, &c.

IF we be to begin with the end: Assembling, a motion extra­ordinarie. the end is Assembling. Assem­bling, is reduced 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 vulti­mum 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, Yet necessary. euen this, (great and extraordinarie [Page 9]as it is) such, and so vrgent occasions may, and doe daily arise; as, very requisite it is, such meetings there should bee: 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 doe 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. But, Action is more proper to warre: 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 Campe, 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 [Page 10]it home to our selues. Especially for this land of Britaine. There is no people vn­der heauen, may better speake for the vse of Assemblies, then wee: There was nothing that did our Ancestours the Britaines more hurt, Nec aliud ad­uersus validis­simas gentes, pro nobis vti­lius, quam quod in com­mune non con­sulunt Rarusad propulsan­dum commune periculum con­uentus. Ita dum singuli p [...]gnant, v [...] ­uersi vin [...]utur. In vita 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 publicke conuentions. There­fore, great vse of Assemblies; may wee say of all others.

Now, Necessarie for the Church. if they bee needfull for the Campe, and for the Congregation, 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: wherein 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 [Page 11]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 Con­stantim, lib. 3. cap. 6. some heresies could neuer be throughly mastred, or con­quered but so.

Then for the Churches Lawes (which we cal Canons and Rules) made to restaine or re­dresse abuses, they haue alwayes likewise bene made at her Assemblies in Councels, and not elsewhere. 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 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. Motions a worke of power. Power is executed Organicè (that is) by Instrument: Instruments. So an Instrument we must haue, wherewith­all to stirre vp, or to begin this Motion.

1. That Instrument to be the Trumpet. Trumpets. [Page 12] 1 It is the sound, that GOD himselfe made choise of, to vse at the publishing or proclai­ming his Law. 2 And the same sound hee will haue continued, and vsed stil; for Assemblies, which are (as hath been said) speciall suppor­ters of his Law: 3 And the very same he wil vse too, 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 Angel blow it, as at Sinai; or whether Moses, as euer af­ter, it is one sound, euen Gods sound, Gods voice, we heare in both.

2. Two. They are to be twaine, for the two As­semblies, 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 Ciuil end: the tenth day to a Holy, for the day of Expiation: of which this later belongeth to the first; that former, to the second Table.

[Page 13] 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. 4 Of one entire piece. They are to be of one whole peece both of them, 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 & 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 vpō the Instrument: I make way therefore to the third point: how they shall be bestowed, who shall haue the dealing with them: For on them depends, and with them goeth the Power of calling Assemblies.

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

1. Where first, Not to all. it will be soone agreed (I trust) that euery body must not be allowed [Page 14]to be a maker of Trumpets: nor, when they bee made, that they hang, where who that list may blow them: (that is,) that euery man, hand ouer head, is not to be in case, to drawe multitudes 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 Common-wealth, no not popular Estates could euer endure them: Nay, [...], (say both Scripture and Na­ture) Let all bee done in order: Act. 19.39. let vs haue [...], Lawfull orderly Assemblies, or else none at all. Away then with this confusion (to begin with) away with Demetrius Assemblies.

To auoid then this confusion, But some. some must haue this Power, for, and in the name of the rest. Shal 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 [Page 15]handes, and called them still together himselfe: So here he deriueth this Power im­mediatly 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 be; Partly, necessity of expedition: The trum­pets may need to be 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, whither to assem­ble? Nay (a worse matter yet then all that:) so may we haue Assembly against Assembly: and rather then so, better no assembly at all.

Therefore, as God would haue them, both made of one peece: so wil he haue them both made ouer to one Person, for Tibi implieth one. Who is that one? 1 That one, Mo­ses. It is to Moses God speaketh, to him is this Tibi directed: Him doth God nominate, and of his Person make [Page 16]choise, first, to make these trumpets. No man to make, Moses to bee 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 hee 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. Well, the making is not it. One may make, and another may haue: Sic vos non vobis: You know the old Verse; When they be made, & done; then who shall owe them? It is expressed that, [...] too; Et erunt tibi: They shall be for thee. And owner of them. They shall be, not one for thee, and another for Aaron: but Erunt tibi, They shall be both for thee: They shall bee [Page 17]both thine. A thirde, 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 kinde of seizin, or a Ceremony inuesting him with the right of them. Wee haue beside, plaine wordes, to lead their possession; and those wordes 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.

To goe yet further: But, That power to continue after Moses. was not all this to Moses for his time onely; and as it begun in him, so to take end with him? Was it not one of these same Priuilegia personalia, quae non trahuntur in exemplum, A priuiledge peculiar to him, and so no precedent to be made of it? No: for if you looke but a little forward to the 8. verse following, there you shall see, That this power which God here conueyeth; this Law of the siluer Trumpets, is a Law to last for euer, euen throughout all their generati­ons, [Page 18]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.

Being then not to determine, Moses recei­ued it as chief Magistrate. 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. Chapter 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 and held them: So he was made Cu­stos vtriusque Tabulae: So, he is made Custos vtriusque Tubae. But who can tell vs better then he himselfe, in what right he held them? He doth 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: al come to this; that, though in strict proprietie of Speech, Moses were no King; yet, in 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 [Page 19]the Tribes, and chiefe men of the Tribes, at his pleasure. Herein hee was, Rex in Re­ctitudine. For this was Rectitudo Regis, A Power Regall. 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 foote in all the land of Egypt: (suppose, to no publike or principall motion,) and so hath it bin 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 beene reputed most proper to Do­minion, should belong to none, but to them only. Our Sauiour Christs, vos autem non sic; Mat. 20.26. may (I am sure) be sayd to thē here in a truer sense, then as they commonly vse to apply it.

To conclude then this poynt, The chiefe Magistrate to succeed in it. If Moses as in the Right of chiefe Magistrate held this Pow­er, it was from him to descend to the chiefe Magistrates after him ouer the people of God, and they to succeed him, as in his place; so in this right, it being by God himselfe settled in Moses and annexed to his place, lege perpetuâ, [Page 20]by an estate indefeizible, by a perpetuall Law, throughout all their generations. Therfore, 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, & the feast of the trumpets solemnely holden, as to put them in mind of the benefite thereby comming to them, so withall to keepe aliue and fresh still in the knowledge of all, That this Power belonged to their place, that so none might euer be ignorant to whom it did of right appertaine, to call Assemblies.

And how then shall Aarons Assemblies be called? Aarons As­semblies, how called. with what Trumpet, they? God him­selfe hath prouided for that in the tenth verse following, that with no other then these. (There is in all the Law no order for calling an Assembly, to what end, or for what cause soeuer, but this, and onely this: No order for making any third Trumpet: vnder these two therfore all are comprised:) Verse 10. This order there God taketh, 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, Num. 31.6. as in the 31. Chap. of this [Page 21]booke Phinees doeth, But Erunt tibi; (Gods owne words, Erunt tibi) must still be remem­bred: His they be, for all that: Moses the owner still, the right remaynes in him: Their soun­ding of them depriues not him of his interest, alters not the property: Erunt tibi, must still be true: that right must still bee preserued. It may be, if we communicate with flesh and blood, we 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 do follow: 1 First, that if he call, the congregatiō must not refuse to come: Secondly, 2 that vn­lesse he call, they must not assemble of their owne heades, but keepe their places. Briefly thus: the congregation must come when it is called: and it must be called yer it come. These are the two dueties wee owe to the two [Page 22]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 owne time, (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 duety is, 1 To come when they be called. To come when they be called: and this was denied (in the 16. Chap. following 12 verse) by Core, Dathan and their crewe. 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 verinominis, true and pro­perly so to be called, but onely 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 cōtradiction, Iude 11. the contradiction of Core.

The second duety is, 2 2. To be called yer they come. To be called yer they come: this likewise denied, euen Moses [Page 23]himselfe (that they in his place may not think strange of it) In the 20. Chapter of this very booke: Water waxing skant, a company of them grewe mutinous, and in tumultuous maner, without any sound of the trumpet, assembled of them selues. 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.

Nowe, as both these are bad: so of the twaine, this later is the worse: Called, and came not. The former (that come not, being called) doe but sit still, as if they were somewhat thicke of hearing: But these later that come, being not called; Came vn­called. ei­ther, they make themselues a trumpet, with­out euer a fac tibi: or els they offer to wring Moses Trumpet out of his hands, and take it into their owne. Take heede of this later: it is sayd there to bee aduersus Mosen, euen a­gainst Moses himselfe. It is the very next fore­runner to it: it prickes fast vpon it. For they that meet against Moses wil, when they haue once throughly learned that lesson, wil quick­ly perhaps grow capable of another; euen [Page 24]to meete against Moses himselfe, as these did. Periclitamur argui seditionis (saith the Town-clearke,) Acts 19.40. We haue done more then wee 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 duties bee to it, and in whose steps they treade, that denie them. Sure they haue bene baptized or made to drinke of the same water (the water of Meriba) that euer shall offer, to doe the like, to draw to­gether without Moses Call.

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

This is the Law of God; Agreeable to the Law of Nature. and that no iudi­ciall Law, peculiar to that people alone, but agreeable to the Law of Nature and Nations; (two laws of force through the whole world) For euen in the litle Empire of the body na­turall, [Page 25] Principium motus, the beginning of all motion, is in, and from the head. There, all the knots, or (as they call them) all the con­ingations of sinewes haue their head, by which all the body is moued.

And as the Law of Nature, To the Law of Nations. by secret in­stinct by the light of the Creation, annexeth the organe to the chiefest part: euen so doth the law of Nations, by the light of reason, to the chiefest person: and both fall iust with the Law here written; Where, (by Erunt ti­bi) the same organ and power is committed to Moses the principall person, in that com­mon wealth. The Law of Nations in this point, (both before the Law written, & since, where the Law written was not knowen,) might easily appeare, if time would suffer, both in their generall order for conuentions so to be called; and in their generall opposing to all conuenticles called otherwise.

Verily the Heathen Lawes made all such Assemblies vnlawfull, 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 any thing of [Page 26]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 bee. 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 ouer-ruleth 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 acte? It is a Power to call the Congregation together; Were the Congregations called together by it? A graunt there is, That Erunt tibi; So it should be: Did it take place? was it so? Erant­nè illi? Had hee it? Did he enioy it? Let vs looke into that another while, what became of this Graunt; what place it tooke.

And we shal not offend Moses in so doing. [Page 27]It is his aduise, & desire both; The Practise or vse of this Power among the Iewes. Deut. 4.32. that we should enquire into the dayes past, that were before vs, and aske, euen from one end of Heauen to the other; to see how matters haue bene caried. So that, as our Sauiour Christ sendeth vs to the Lavv by this, In Lege quid scriptum est? so doeth Moses direct vs to the vse and practise by his Interroga de diebus antiquis. I doe aske then, These Trumpets heere giuen, this povver to call together the Congregati­on, how hath it beene vsed? Hath the Con­gregation beene called accordingly in this, and no other maner? by this, and no other Power? It hath (as shall appeare:) and I will deale with no Assemblies, but onely for mat­ters of Religion.

Of Moses, first there is no question: By Moses. It is yeelded that hee 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 hee 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 renewing of the Couenant, are matters meerely spirituall: yet, [Page 28]in that case did Iosua (Iosua, not Eleazar) as­semble all the Tribes, Leui and all, to Sichem, Ios. Iosh. 24.28. 24. called the Assembly at the first verse: dissolued it at the 28. For, if Iosua may call, hee may dissolue too: Law, Reason, Sense, teach, That, (uius est nolle, eius est & velle. That calling, and 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. doeth Dauid call toge­ther the Priests and other persons Ecclesiasti­call, and that, euen with these Trumpets. And for what matters? 1. Chro. 15.4. Secular? Nay: but first, when the Arke was to bee remoued: And a­gaine, 1. Chron. 23.2.3, 6. when the Offices of the Temple were to be set in order: things meerely pertayning to Religion; And as he calleth them, 1. Chro. 15.4. So he dismisseth them, 1. Chron. 16.43.

The like did Salomon, Salomon. when the Temple was to be dedicated; called the Assembly, 2. [Page 29] Chron. 5.2. dissolued the Assembly in the 10. verse of the 7. Chap. following. 2. Chro. 15.14. Asa. The like did Asa: when Religion was to be restored, and a solemne othe of Association to be taken for the maintaining of it: vvith the sound of these Trumpets did he it.

Iehoshaphat vsed them when a publike Fast to be proclaymed. Iehu vsed them, Iehosaphat. 2. Chron. 20.3. Iehu. 2. Reg. 10.20. Ioas. 2. Chron. 24.5. vvhen a solemne Sacrifice to be performed. Ioas in a case of Dilapidations of the Temple, a matter meerely Ecclesiasticall. Iosias, Iosias. 2. Chron. 34.29, 30. vvhen the Temple to be purified, and a masse of super­stitions to be remoued.

In all these cases did all these Kings call all these Conuentions, of Priestes and Leuites, for matters of Religion. Ezekias. 2. Chro. 29.15. I insist onely on the fact of Ezekias. Hee was a King; hee gaue forth his precept for the Priestes and all their brethren to assemble: wherefore? Adres Ieho­uae, for the affaires of the seruice of God, yea, God himselfe. There are 14. chiefe men of the Priestes set downe there by name, that by vertue of that precept of the Kings, came to­gether themselues, they and their brethren, all, ex praecepto Regis, ad res Iehouae, by the Kings authoritie, for matters meerely of the [Page 29]Church. I knowe not what can bee more playne: The matters spirituall: the persons assembled, spirituall: and yet called by the Kings Trumpet.

Thus, till the Captiuity. In the Captiuity, there haue vve Mardochee (when hee came in place of authoritie) appoynting the dayes of Purim, Mardocheus. Hester. 9.17. and calling all the Ievves in the pro­uince together, to the celebrating of them.

After the Captiuitie, 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, Nehem. 13.11. & after reduced them also to their places againe, when they were all shrunke a­way in time of his absence.

These leade the practise til you come to the Maccabees: The Macca­bees. and there it is but too euident: they professe there expresly to Simeon, made then their Ruler, That it should not be law­full for any [...]: 1. Mac. 14.44. to call any assem­bly 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 deed of the King? that his dispo­sition, godly, or otherwise, did alwayes accor­dingly [Page 30]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, vvithout him, bene possessed of this povver of Assembling, how had any Acte concerning Religion pas­sed without them? In them it had bene to stop 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, vvee see in vvhose hands this povver vvas. And what should I say more? There was in all Gods people no one religious King, but this Povver hee practised: And there was of all Gods Prophets no one, that euer interposed any prohibition against it.

Would Esay (shal we once imagine) haue endured Ezekias, him to call, or the Priests to come together, onely by his precept, ad res Ie­houae; Esa. 58.1. and not lift vp his voice like a trumpet against it, if it had not bin (in his knowledge) the Kings right, to command, and their dutie to obey? Neuer certainly.

What shall wee say then? were all these wrong? shall we condemne them all? Take [Page 32]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 condemne 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 els confesse they did no more, then they might; and exceeded not therein, the bounds of their calling. And indeed, that wee must confesse; for that is the truth.

This then may serue, for the custome of Gods ovvne elect people. But they vvere Ievves, and vve vvould be loth, to Iudaize: and it may be, this vvas one of the clauses of the Lawe of commandements, Ephes. 2.15. consisting of Ordinances which Christ came to abro­gate.

I demand therefore, The practise or vse of this Power among Christians. When Christ came, how was it then? will the like appeare in the assemblies since Christ? The very like, euery way, as consonant to that of the olde Testa­ment, as may be. For Christ Matth. 18. giueth a promise of his assistance to such meetings: [Page 33]but sets no nevv 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, vvhen they vvere Infidels; Kings and King­domes both. A time there follovved; vvhen 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 beginne 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: Ʋnâ Liturâ, with one vvipe, vve dash them out all: 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 [Page 33]Councel, if this new assertion take place. This is a perilous 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 busines. The rest were only of the West Church alone, and so not generall: The East and West together, make a generall: The East and Westtogether 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 vvas in hope of helpe, on the East Churches part, vvhich they neuer had; and so the Councell neuer kept, but broken, euen as soone as it vvas broken vp.

Briefly then to suruey those seuen. And I will not therein alledge the reports of Sto­ries, (they write things they savv not, many times, and so frame matters to their ovvne 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 tel, by whose authoritie they came to­gether. And it is happy for the Church of [Page 34]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 Prouinces.) The whole Letter is extant vpon record in Socr. 1.9. and Theodoret. 1.9. Giue mee leaue to make heere 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 tearmeth them) the lights of the whole world; the chiefest and choysest men for holinesse, learning, vertue, and va­lure, 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 [Page 36]it? or pleaded the Churches interest, to meet of 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 & 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 ham-strings, and the strings of their right-armpits cut in sunder. Did these want courage, thinke wee? Were they be­come so faint hearted, that they durst not o­pen their mouth, for their owne due?

Verily, that Councell of Nice, (which is, and euer hath bene so much admired by all Christians,) cannot be excused before God or men; if they thus conspired all, to betray the Churches right, and suffered it, contrary to all equitie, to bee caried away; leauing a dangerous precedent therein, for all Coun­cels euer after, to the worlds end. But, no such right there was: If there had bene, they neither wanted wit to discerne it, nor courage [Page 37]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 bene 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 been present at any Assembly, holden vnder perse­cution, to know the Churches order, and maner of meeting then. Yes, there was Ho­sius Bishop of Cordoua, who had held the Councell of Eluira in Spaine, Concil. Eliberit. Tom. 1.600. euen in the time of persecution. Hosius for the West. And for the East, there was Eustathius Bishop of Antioch, had held the like at Ancyra then too: Concil. Ancyra. Tom. 1.446. (both the Councels yet extant to be seene) and these two, Presidents of them. Yet were [Page 38]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 Councell (now set out in Greeke) be loo­ked on; Foure seuerall times they acknow­ledge, they were thither summoned by the Emperours [...]. Oracle, [...]. Becke, [...]. Charge, and [...]. Tom. 2.129. Con [...]e [...]ent [...] Concilio se­cund. sacram praeceptionem. 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, ex decreto Pijssimorum, & fidelissi­morum Imperatorum, Valentiniani, & Martiani. [Page 39]And it is well knowen, it was first called at Nice; and then recalled from thence, and re­moued to Chalcedon, all wholly by the dispo­sing of the Emperour.

5. So saith the fifth at Constantinople, Tom. 2.579.2.666. Imperator Iu­stian. quintam aecumenicam Synodum Epis­copis Ecclesia­rum euocatis, coegit. Tom. 3.237.244. Secundū pijssi­mam iussionem mansuetudinis vestrae. Iis quae per mansuetissi­mae fortitudi­nis vestrae Sa­cram dudum praecepta sunt efficaciter promptam obedientiam exlubere. Iux­ta pium iussum à Christo amati, & à Deo custodi­ti Iustiniani Imperatoris. They be their owne wordes.

6. And so the sixth at Constantinople, Se­cundùm Imperialem sanctionem congregata est; And, pro obedientia quam debuimus. They bee 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 the force of the trueth presenteth it selfe so clearly, that De Concil. lib. 1. cap 13. Bellarmine is euen dazelled with it: For, as one dazeled, he sets downe diuers 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, General Councels haue a fashion by themselues: Those Congrega­tions [Page 40]may be called, In Nationall and Prouin­ciall from Constantine to Instinian. thus: But National, or Prouincial, (such as ours,) How? Euen so too, and no otherwise. Constantine began with them first, Euseb. 10.5. before he proceeded to the Gene­rall at Nice. His Tractoria, or Writ, is extant to be seene. Euseb. 10.5. whereby he called the first Prouincial Councell in France. For sure, by no Canon could the Bishop of Sy­racuse in Sicile, or Restitutus Bishop of Lon­don in Britayne, be lawfully summoned, to a Synode in France, (which they were,) but (as 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 he called this; so, in the end of his Reigne, the thirtieth yere, the yere before his death, called he the Councell at Tyre, & from thence, remoued it to Ierusalem, and from thence, called them to appeare be­fore himselfe in Constantinople. The letters are to be seene, Socrat. 1.34. by which they were called, Socr. 1.34. The like after him, did Theodor. 2.8. Constans at Sar­dice, Sozom. 6 7. Valentinian at Lampsacus, Tom. 1.718. Theodosius at Aquileïa, [...]. 453. Gratian at Thessalonica.

It is too tedious to goe through them all: [Page 41]Onely for that of Aquileïa, 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; he was there present, and President both. Thus writeth hee from the Councell to the Emperor in his owne name, and in the name of all the rest: Qui ad remo­uēdas alterca­tiones cōgregare studuistis Sa­cerdotale Con­cilium. Tom. [...].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 acknowledge their Povver, to call Councels: came to them being called: sued to thē, that they might be called. Came to them, as Hosius, to that of Tom. 1.680. Arimin; Libe­rius, to that of Socrat. 2.24. Sirmium, and that of Seleucia; Sued for them, as Lucifer. oper. Liberius to Constantius: as Leo. Epist. 9. Leo to Theodosius, for the second Ephesin Councell; Innocentius to Arcadius: And some­times they sped, as Leo: and sometimes not, as Liberius, and Innocentius: and yet when they sped not, they held themselues quiet, and ne­uer [Page 42]presumed to draw together of their owne heads.

But it may be, 3 this was some Imperial pow­er, Vnder Kings from Iust [...]n [...]an to Charles the Great. and that Emperors had in this point more iurisdiction then Kings. Nor that neither: For about 500. yeeres after Christ, when the Empire fell in pieces, & these Westerne parts came into the hands of Kings, Synodus ex pr [...]cepto glo­riosissimi Regis Theodorici con­gregata. those Kings had, helde, inioyed, and practised the same power. In Italy, Theodoric at Tom. 2.470. Rome: Ala­ric at Tom. 2.504. Agatha: In France, Clowys (the first Christian King there) Childebert, Theodebert, and Cherebert: At Tom. 2 511. Orleance the first, Tom. 2.558. Au­uerne, Tom. 2.5 [...]1. Orleance the second, Tom 2.817. Tours. And after that againe by Gunthramn, Clowys, Carloman, and Pepin: At Tom. 2.840. Mascon first and Tom. 2 857. second, Tom. 3.208. Chalons: That which is called Tom. 3.437. Fran­cica, and that which is in Tom. 3 439. Vernis. Twentie of them at the least in France.

In Spaine by ten seueral Kings: in two Coun­cels at Tom 2.825.829. Braccara, and in Tom. 2.547.859. T [...]m. 3.67.79.87.181.184.204 216 374. ten at Toledo, by the space of three hundreth yeres 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, [Page 43] Tom. 3.391. Decreto, ex Tom. 2.840. Euocatione, Tom. 2 857. Dispositione, Tom. 3.208. Or­dinatione Regis. One sayth, Tom. 2.504. Potestas per­missa est nobis: Another, Tom. 3.216. Facultas data est no­bis: A third, m Tom. 3.682 Iniunctum est nobis à Rege. See their seuerall styles: nothing can bee more pregnant. And now we are gone, 800. yeres after Christ.

4. From Charles the Great to Arnulphus. Then arose there a kinde of Empire here in the West, vnder Charles the Great: and did not he then take the Trumpets as his owne, and vse them sixe seuerall times in cal­ling sixe seuerall Councels, at Tom. 3.640. Franckford, Tom. 3 679. Arles, Tom. 3.682. Toures, Tom. 3.686. Chalons, Tom. 3.693. Mentz, and Tom. 3.700. Rhemes? And what sayeth hee in them? Rhemes I named last, take that: In conuentu more priscorum Imperatorum congregato à 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 Caluns, Carolus Crassus, and Arnulphus, at the seuerall Councels holden at Tom. 3.703. Aken, Tom. 3.832. Mentz, Tom. 3.866. Mel­den, [Page 44] Tom. 3.977. Wormes, Tom. 4.17. Colein, and Tom. 4.28. Tribur; and so held it till 900. yeeres: For about that yere (a yere or two vnder or ouer) was holden the Councell of Tribur in Germany, Cum Conci­lium sacrum continuari decreuisset: and Tom. 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 first Nicen. Can. 5. Nicene Councell were by Constantines Edict confirmed, wherein, (as likewise in the Coun­cell of Chalced. Can. 18 Chalcedon,) it was ordered, each Pro­uince should yerely hold their Synods twice: but specially, after Authent. 131 Iustinian had made the de­crees of the foure first generall Councels to haue the nature & force of Imperiall Lawes: (a Law being thus passed for them,) we are to conceiue, the Emperours authoritie was in all afterward, habitually at the least: that is, if not (as in the other) by expresse and formall consent: yet by way of implied allowance, as passed by a former Grant.

Well, thus farre the Trumpet giueth a cer­taine [Page 45]sound. Now after this, there is a great si­lence in the Volumes of the Coūcels, in a ma­ner for the space of 200. yeres, vntill the yere 1180. or thereabout, when the Tom. 4.101. Councell of Lateran was: and then indeed the case was al­tered. By that time had the Bishop of Rome by his skill & practise, One of the Trumpets gotten away. got one of the Trum­pets away, and caried 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 seuenty, 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 before from Moses to the Maccabees: So heere from Constantine to Arnulphus) for so many hundred yeeres together, extant all, to bee [Page 46]shewed and seene, all cleere and euident, all full and forcible for this Power: as indeed it is a cause that laboreth 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 the 300. How in the time of perse­cution for 3 [...]0. yeres before Con­stantine. yeres before Constantine? How went As­semblies then? vvho called them, all that vvhile? For diuerse were holden that while: In Palestine, about Easter: At Carthage, about Heretiques baptisme; at Rome, about Noua­tus; at Antioch, about Paulus Samosatenus. How assembled these?

Truely, 1 euen as this people here, of the Iewes, As in Egypt. did before in Egypt, vnder the tyranny of Pharao: they were then a Church vnder persecution, vntill Moses vvas raysed vp by God, a lawfull Magistrate ouer them. The ca­ses are like for all the vvorld. No Magistrate did assemble them in Egypt. And good rea­son: they had then none to doe it. Pharao (we [Page 47]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, & had the Trum­pets here, 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, vvas this Power conueighed. They could not say to him now, Exod. 2.14. as before one of them did in E­gypt, Who made you a Cōmander ouer vs, to call vs together? nor pleade in barre of the Trumpets, and say; Nay, but we will meete still, of our selues, euen as wee did before in Egypt; we will still keepe our old maner of conuentions. No: for God had now taken an­other order: God I say, had now done it: And God shal (I trust) be allowed, to translate this Power to the principall member of the body, and to dispose of it, as it best pleaseth him. 2

The very same case fell out againe after, As vnder the captiuitie. in the captiuity of Babylon; and againe after [Page 48]that, 3 in the persecution vnder Antiochus. As vnder An­tiochus. And these three, are all the paternes we haue in the old Testament. As before in Egypt; so then they had meetings: but they were all by stealth: yet meetings, then they had. For Mo­ses ceasing, and his right with him, the Power deuolued to the body, to gather it selfe (as is vsuall in such cases.) But then, when Nehe­mias after the Captiuitie, and Simeon Macca­beus after the furie of Antiochus, vvere raysed them by God; when God had set them in Moses place, they might lawfully doe, as Mo­ses before had done; & take the siluer Trum­pets into their hands againe: So soone as they had a lawfull Gouernour, the right returned to him straight: And the Congregation, none of them might then plead, Nay: but as we did in Babylon, or as we did vnder Antio­chus; So, and no otherwise, vvill vve Assem­ble still. No, we see the contrary rather: Euen of themselues, 1. Macc. 14.44. they professe to Simeon plain­ly: now, they haue a lawfull Gouernour, no meeting should be from thenceforth in the land, without him, his priuitie and per­mission.

And euen as these two, 4 So before Constantine. Nehemias and [Page 49] Simeon: euen by the same right, 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 said to him, Nay, spare your Trumpet: looke how wee haue done hitherto, we will doe 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 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 [Page 50]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 Magistrates be interrupted, in such case of necessitie, the Church of her selfe maketh supplie, because then Gods Order ceaseth. But, God graun­ting a Constantine to them againe, Gods for­mer positiue order returneth, and the course is to proceed and go on, as before. When the Magistrate and his authoritie was at any time wāting to the Church, forced she was to deale with her owne affaires, within herselfe: for then was the Church wholly diuided from Princes, and they from it. But when this wall of partition is pulled downe, shal Moses haue no more to doe then Pharaoh, or Constantine then Nero? Congregations were so called vnder them: must they be so still vnder these too? No: no more then their maner of mee­ting [Page 51]in Egypt, (for all the world like this of the Primitiue Church persecuted) was to bee a rule, and to ouerrule 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 Moses Right. And indeed no more they were: for Constantine and his Successours had them, and helde them till a thousand yeeres after [Page 52]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; and 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.

1 To draw to an end, The recouery of the Trum­pets. It was then gotten away, and with some adoe it was recouered not long since: and what? shall wee now 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 Clergy 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 shall we doe for an Assembly? Then Erunt tibi, was a good text: it must needs bee meant of the Prince: He had this Power, and to him of [Page 53]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 Pr [...]s­byterie. Was the King but licensed for a while, to hold this power, till another Clergie were in; and must he then bee depriued or 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, & that in stead of a forreine, they shall haue a domesti­call, & in stead 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 And this calleth to my minde the like dealing of a sort of men, 2 By the people themselues, Penry, Bar­row, &c. not long since here among vs. A while they plied Prince and Parliament, with Admonitions, Supplicati­ons, [Page 54]Motions, and Petitions. And in them it was: their dutie, their right, to frame all things to Their new inuented plot: And this, so long as any hope blew out of that coast. But when, that way they sawe it would not bee, Then tooke they vp a newe 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 mightie; the poore and simple must take this worke in hand, and so by this meanes the Trumpet proue their right, in the end: and so come by deuolution to Demetrius and the craftsmen. Now, if not for loue of the truth; yet, for very shame of these shif­ting absurdities; let these fantasies bee aban­doned: and (that which Gods owne mouth hath here spoken,) let it be for once, and for euer true: That which once we truely held & maintained for trueth, let vs doe so still: that we bee not like euill seruants, Luc 19.22. iudged (Ex ore proprio) out of our owne mouthes.

Let me not ouer wearie you; let this rather suffice. The Conclu­sion. 1. We haue done as our Sauiour Christ willed vs, resorted to the Law, & found what there is written: (The Graunt of this [Page 55]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, & 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.