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XCVI. sermons by the Right Honorable and Reverend Father in God, Lancelot Andrevves, late Lord Bishop of Winchester. Published by His Majesties speciall command

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XCVI. sermons by the Right Honorable and Reverend Father in God, Lancelot Andrevves, late Lord Bishop of Winchester. Published by His Majesties speciall command
Author
Andrewes, Lancelot, 1555-1626.
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London :: Printed by George Miller, for Richard Badger,
MDCXXIX. [1629]
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Sermons, English -- 17th century.
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http://name.umdl.umich.edu/A19625.0001.001
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"XCVI. sermons by the Right Honorable and Reverend Father in God, Lancelot Andrevves, late Lord Bishop of Winchester. Published by His Majesties speciall command." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A19625.0001.001. University of Michigan Library Digital Collections. Accessed May 25, 2025.

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A SERMON Preached before the KING'S MAIESTIE, AT HAMPTON COVRT, on SVNDAY the XXVIII of SEPTEMBER. Anno MDCVI.

NVMB. CHAP. X. VER. I, II.

Then GOD spake to Moses, saying, Make thee two Trumpets of silver, of one whole peece shalt thou make them.* 1.1 And thou shalt have them (or they shall be for thee) to assemble (or call together) the Congregation, and to remoove the Campe.

AMong diverse and sundry Commissions granted in the Law,* 1.2 for the benefit and better order of GOD's people; this (which I have read) is one. Given (as we see) per Ipsum DEVM, by GOD himselfe: and that vivae vocis Oraculo,* 1.3 by ex∣presse warrant from His owne mouth, Then GOD spake to Moses, saying.

And it is a grant of the Right and Power of the trumpets, and with them,* 1.4 of assembling the peo∣ple of GOD. A Right and Power not to be light∣ly accounted of, or to be heard of with sleight attention: It is a matter of great weight and consequence, The calling of Assemblies. There is yeerely a solemne feast holden in memorie of it, and that by GOD's own appoint∣ment, no lesse then of the Passover, or of the Law it selfe, Even the Feast of the trum∣petts, much about this time of the yeare, the latter Aequinoctiall.* 1.5 And GOD ap∣pointeth no Feast, but in remembrance of some speciall benefit. It is therefore one of

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His speciall benefits, and high favours vouchsafed them, and to be regarded accor∣dingly.

* 1.6Thi•• power hitherto, ever since they c••me out of Aegypt, and that GOD adopted 〈…〉〈…〉 His people, unto this very day ••nd place had GOD kept in His owne hands, as to Him alone (of right) properly belonging. For unto this very day and place, the p••ople of GOD, as they had assembled many times and oft; so it was ever (they be the very last words of the last Chapter,* 1.7 which serve for an introduction to these of ours) ever, all thei•• meetings and remoovings were, by immediate warrant from GOD him∣selfe. But heer now, GOD no longer intending, thus to warne them still by speciall direction from His owne selfe, but to set over this power, once for all: Heer He doth it 〈◊〉〈◊〉 is t••e pri••ary pa••••ing it from GOD,* 1.8 and deriving it to Moses, who was th•• firs•• that ever held it by force of the Law written. For, to this place they came by the sound of GOD's; and from this place they dislodged, by the sound of Moses's T••••mpet.

* 1.9And it is a point v••ry co••siderable, what day and place this was: for it appeareth, they were yet at Sinai, by the 12. verse: yet, at the very Mount of GOD, by the 33. of thi•• Chapt••r, ••ve•• ••hen, when this Commission came forth: So that this power is as anti••nt as the Law. At no other place, nor no other time delivered, then even the Law it selfe when the two Tables were given, the two Trumpets were given: and Moses that was made keeper of both the Tables, made likewise keeper of both the Trumpetts; Both at Sinai; both at one time: As if there were some neere alliance betweene the Law and Assemblies. And so there is: Assemblies being ever a speciall meanes to revive the Law (as occasions serve) and to keep it in life. As if the Law it selfe there∣fore lacked yet somthing, and were not perfect and full without them: So, till this Grant was passed, they stayed still at Sinai, and so soone as ever this was passed they presently removed.

To entreat then of this power. The story of the Bible would serve our turne to shew us, who have had the exercise of it in their hands, from time to time, if that were e∣nough. But that is not enough. For, the errors first and last about this point, from hence they seeme to grow, that men look not back enough; have not an eye to this, ••ow it was in the beginning,* 1.10 by the very Law of GOD. Being therefore to search for the Originall warrant, by which the Assemblies of GOD'S people are called, and kept:* 1.11 this place of Numbers is generally agreed to be it: That heer, it is first so••nd, and heer it is first sounded; even in the Law, the best ground for a Power that may be.

In Lege quid scriptum est? quomodo legis? (saith our SAVIOVR) What is written in the Law?* 1.12 how reade you there? as if He should say: If it be to be read there, it is well: then must it needs be yeelded to: there is no excepting to it then, unlesse you will except to Law, and Law-giver, to GOD and all. Let us then come to this Commission.

The points of it be three: First, two trumpets of silver, to be made out of one whole peece,* 1.13 both. Secondly, with these trumpets, the Congregation to be called, and the Camp re∣moved. Thirdly, Moses to make these Trumpetts, and being made, to use them to these ends. These three: 1 The Instrument: 2 The End, for which: 3 The Party, to whom.

Now (to marshall these in their right order,) 1. The end is to be the first: Sapiens semper incipit à fine (saith the Philosopher.) A wise man beginns ever at the end: for that (indeed) is Causa causarum (as Logique teacheth us) the cause of all the causes; the cause that setts them all on working. 2. Then next, the Instrument, which applieth this power to this end. 3. And so last, the Agent, who is to guide the Instrument, and to whom both Instrument and Power is committed.

1. The End, for which this Power is conveyed, is double; as the subject is double, whereon it hath his operation, 1 The Camp, and the 2 Congregation. On either of these a speciall act exercised: To remove the Camp: To call together the Congregati∣on: One for Warre, the other for Peace.

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That of the Camp, hath no longer use, then while it is warr. GOD forbid; that should belong: nay, GOD forbid, it should be at all. The best removing of the Camp, is the ••••mooving of it quite and cleane away. But if it be not possible, if it lie not in us,* 1.14 to have peace with all men, if warre must be, heer is order for it. But, the calling of the Congregation, that is it: that is to continue, and therefore that, which we to deale with.

The calling of the Congregation (as in the two next verses) either in whole, or in part; either of all the Tribes, or but of the chiefe and principall men in them. A power for both these. And (in a word) a power generall, for calling Assemblies: Assemblies in warre: Assemblies in peace: Assemblies, of the whole: Assemblies of each, or any part.

2. This Power, to be executed by Instruments; the Instruments to be trumpets: two in number: those to be of silver, and both of one entire peece of silver.

3. This power, and the executing of it by these Instruments, committed to Moses. First, he to have the making of these trumpets: Fac tibi: then; he to have the right to them being made: Eterunt tibi: then, he to use them to call the Congregation, and if need be, to remove the Camp. None to make any trumpet but he. None to have any trumpet but he. None to meddle with the calling of the Congregation, or removing the Camp with them but he, or by his leave and appointment.

Wherein as we find the Grant full; so are we further to search and see, whether this Grant tooke place or no? Whether as these trumpets were made and given to call the Congregation, so the Congregation from time to time, have been called by these trum∣pets. And so first of the granting this Power to be executed, and then of the executing this Power so granted.

So have we two Subjects: the Camp, and the Congregation. Two Acts: to Assemble, and to Remove. Two Instruments: the two silver Trumpets. Two Powers: to make them; to owe them being made, for the two acts or ends before specified: First, for cal∣ling the Assembly, and then for dislodging the Camp. And all these committed to Mo∣ses. The summe of all is: the establishing in Moses, the Prerogative and Power, of cal∣ling and dissolving Assemblies about publique affaires.

Then GOD spake to Moses, &c.

IF we be to begin with the End: the End is Assembling. Assembling, is reduced to Motion. Not to every motion: but to the very chiefest of all;* 1.15 as that which draw∣eth together all; and so at once moveth all. For as in the Soule, when the mind summoneth all the powers and faculties together: Or in the body, when all the si∣newes joyne their forces together, it is ultimum potentiae: So, in the body politique, when all the Estates are drawen together into one, it is nixus rather t••en motus, a maine sway, rather then a motion: Or, if a motion, it is Motus magnus, no common and ordinary, but an extraordinary great Motion. Such a motion is Assembling, and such is the nature of it.

Yet, even this, (great and extraordinary as it is) such and so urgent occasions may,* 1.16 and do dayly arise, as very requisite it is, such Meetings there should be: very requi∣site (I say) both in Warre and in Peace, both for the Camp and for the Congregation. The ground wherof seemeth to be; that, power dispersed may do many things:* 1.17 but to do some, it must be united. Vnited in consultation: For,* 1.18 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; that is the Assembly of Fortitude: And Cons••ltation rather for Peace; that is the As∣sembly of Prudence. And in Peace, chiefely, for making of Lawes: For that, every

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••an is mo••e willing to submitt himse••f to that, whereof all do agree. The whole Camp, t••en 〈◊〉〈◊〉 it i•• assembled, will be the more su••ely ••••••••ified: And, the whole Congrega∣tion, when it is assembled, w••ll be the more soundly advised. And hereby it commeth to pass••,* 1.19 that there ever h••••h, and ever will be, great use of calling Assemblies.

〈…〉〈…〉 add yet one ••••ing ••urt••er, ••o bring it home to our selves. There is no peo∣ple under heaven, may 〈◊〉〈◊〉 speake for the use of Assemblies, then we: There was no••hing that d••d our 〈◊〉〈◊〉 the Brit••inei more hutt (saith Tacitus of them) no∣thing that turn••d ••••em to greater prejudice, then this one, Th••t they met not, they consulted not ••n common: but every man ran a course by himselfe of his owne head: And, this 〈◊〉〈◊〉 ••he greatest advantage the Roman had of them; they were not so wise, as to 〈◊〉〈◊〉, ••hat good the••e was in publique conventions. Therefore, great use of Assem••••ies; may we say of all others.

No•• if they be needfull for the Camp, and for the Congregation, as it is a Civill body; 〈◊〉〈◊〉 not, bu•• I may add also, every way as needfull for the Congregation properly so 〈◊〉〈◊〉 (that is) the Church. The Church hath her Warrs to fight: The Church hath he•• Lawes to make.

Warres, with heresies: wherein experience teacheth us, it is matter of lesse difficul∣tie to raze a good Fort, then to cast downe a strong imagination; and more easie to drive out of the field a good army of men, then to chase out of mens minds a heape of fond ••pinions, having once taken head. Now, heresies have ever beene best put to flight by the Churche's Assemblies (that is) Councels, as it were by the Armies of GOD'S Angels (as Eusebius calleth them:* 1.20) yea it is well knowen, some heresies could never be throughly mastered or conquered, but so.

Then for the Churche's Lawes (which we call Canons and Rules) made to restraine or redresse abuses, they have alwaies likewise been made at her Assemblies in Councels, and not else where. So that, as requisite are Assemblies for the Congregation, in this sense, as in any other. By this then that hath been said, it appeareth, that GOD's Fac tibi heere is no more then needs; but that meet it is, the Trumpets be put to making, And so I passe over to the Instruments, which is the second part.

* 1.21Assembling (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 have, where∣withall to sti••••e up, or to begin this Motion.

* 1.221. That Instrument to be the Trumpet. It is the sound, that GOD himselfe made choise of, to use at the publishing or proclaiming His Law. And the same sound He will have continued, and used still, for Assemblies, which are (as hath been said) speciall supporters of His Law. And the very same He will use too, at the last, when He will take accompt of the keeping or breaking of it;* 1.23 which shall be done, In tubâ novissimâ, by the sound of the last Trumpe. And He holdeth on, or continueth one and the same In∣strument, to shew, it is one and the same Power, that continueth still: That, whe••her an Angell blow it, as at Sinai; or whether Moses, as ever after; it is one sound, even GOD's sound, GOD's voice, we heare in both.

* 1.242. They are to be twaine, for the two Assemblies, that follow in the next Verses: Either of the whole tribes, Coagmentativè: or of the chiefe and choise persons of them onely, Representativè. And for the two Tables, also. For, even this very moneth, the fir••t day, they are used to a Civill end: the tenth day to a Holy, for the day of Expiation: Of which this latter belongeth to the first; that former, to the second Table.

* 1.253. They are to be of silver: (nor to seeke after speculations) onely, for the Metall's sake, which hath the smillest and cleerest sound of all others.

* 1.264. They are to be of one whole peece both of them, not of two diverse: and that must needs have a meaning: it cannot be for nothing. For, unlesse it were for some mea∣ning, what skilled it els, though ••hey had been made of two severall plates? but onely to shew, that both Assemblies are Vni•••••• iuris, both of one and the same right: as the Trumpets are wrought, and beaten out; both of one entire peece of Bullion.

3. But it will be to small purpose, to stand much upon the Instrument: I make way the••efo•••• to the third point: how they shall be bestowed, who shall have the dealing

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with them: For on them depends, and with them goeth the Power of calling Assem∣blies.

First, to whom these Trumpets, to whom this Power was granted,* 1.27 to call the Congre∣gation: And then, whether the Congregation were ever after so called, by this Power, and these trumpets.

1. Where first,* 1.28 it will be soone agreed (I trust) that every 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 every man, hand over head is not to be in case, to draw multitudes together: There will be (saith Saint Luke) Turbatio non minima,* 1.29 no small adoe, if that may be suffered. If Demetrius getting together his fellow crafts-men, they may of their owne heads, rush into the common Hall, 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 ever endure them. Nay, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (say both Scripture and Nature) Let all be done in order: let us have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lawfull orderly Assemblies,* 1.30 or else none at all. Away then with this confusion (to begin with:) away with Demetrius's Assemblies.

To avoid then this confusion, some must have this Power, for,* 1.31 and in the name of the rest. Shall it be one, or more? (for that is next.) Nay, but one (saith GOD) in say∣ing, Tibi. Where I wish you marke this:* 1.32 That as at the first He tooke this Power in∣to His owne hands, and called them still together Himselfe: So here, He deriveth this Power immediately from Himselfe, unto one: without first settling it, in any body collective 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 positive ordinance of GOD otherwise disposed. The reason may seeme to be, Partly necessitie of expedition: The trumpets may need to be blowen sometimes, suddenly, sooner, then diverse can well meet, and agree upon it too. Partly, avoiding of distraction: The two Trumpets may be blowen, two diverse waies, if they be in two hands; and so shall the Trumpet give an uncertaine sound (1. Cor. 14.8.) and how shall the Congregation know, whither to assemble? Nay (a worse matter yet then all that) so may we have Assembly against Assembly: and rather then so, better no Assembly at all.

Therefore, as GOD would have them, both made of one peece:* 1.33 so will He have them both made over to one Person; for, Tibi implieth one. Who is that one? It is to Moses GOD speaketh, to him is this Tibi directed: Him doth GOD nominate, and of his Person make choice, first, to make these trumpets. No man to make, no man to have 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 Levites, to call the people together to their Assemblies; How shall they warne them together, unlesse they may make a trumpet too? But, if there be any question about this, GOD's proceeding here, will putt all out of question. For, to whom gi∣veth He this charge? Not to Aaron, is this spoken; but to Moses:* 1.34 Aaron re∣ceiveth no charge to make any trumpet: Never a fac tibi, to him; neither in this, nor in any other place. To Moses is this charge given. 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 have: 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. They shall be, not one for thee, and another for Aaron: but Erunt Tibi, They shall be both for thee: They shall be both thine. A third if they can finde, they may lay claime to that; But both these are for Moses.

We have then the delivery of them to Moses, to make, which is a kind of seizin, or a Ceremony investing him with the right of them. We have beside, plaine words, to lead their possession; and those words operative, Erunt Tibi: That as none to make

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them; so none to owne them being 〈◊〉〈◊〉 but Moses. And what would we have more to shew us, Cujus sunt Tubae, whose the trumpetts be; or whose is the right of calling Assemblies? It is Moses's certainly, and he by vertue of these, stands seized of it.

To go yet further: But was not all this to Moses, for his time onely; and as it be∣gun, in him,* 1.35 so to take end with him: Was it not one of these same Privilegia Perso∣nalia, quae non trahunt••r in exemplum, A priviledge peculiar to him, and so no prece∣dent to be made of it? No•• ••or if you looke but a little forward (to the VIII. Verse following) there you shall see, that this power which GOD heer conveyeth; this Law of the silver tr••mpets, is a Law to last for ever; even throughout all their generations, not that g••neration onely. And there is great reason it should be so, that seeing the Vse should never cease, the Power likewise should never determine.

* 1.36Being then not to determine, but to continue, it must descend to those that hold Mos••s's place. I demand then, what place did Moses hold? Sure it is, that Aaron was no•• the High Priest, annointed and fully invested in all the rights of it, ever since the eighth 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 received and held them: So, he was made Custos utrius{que} Tabulae: So, he is made Custos utrius{que} Tubae. But who can tell us better then he himselfe, in what right he held them? He doth it in the third verse of Deuter. XXXIII. (reade it which way you will:) Erat in lishrune Rex, or, in rectissimo Rex, or, in rectitudine Rex, or, in recto Regis, dum congre∣garet Principes populi, & Tribus Israël: All come to this; that, though in strict pro∣prietie 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 the Tribes, and chiefe men of the Tribes, at his pleasure. Heerin he was, Rex in rec∣titudine. For this was rectitudo Regis, A power Regall. And so it was holden in Ae∣gypt before Moses, even in the law of Nature: that without Pharao, no man might lift up hand or foot in all the land of Aegypt (suppose,* 1.37 to no publique or principall moti∣on:) And so hath i•• been holden in all Nations, as a speciall Power belonging to Domi∣nion. Which maketh it seeme strange, that those men, which in no cause are so fer∣vent as when they pleade, that Church-men should not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, have Dominion; do yet hold this Power, which hath ever been reputed most proper to Dominion, should belong to none, but to them only. Our Saviour CHRIST's Vos autem non sic, may (I am sure) be said to them heere in a truer sense,* 1.38 then as they commonly use to ap∣plie it.

* 1.39To conclude then this point, If Moses as in the right of Chiefe Magistrate held this Power, it was from him to descend to the chiefe Magistrates after him over the people of GOD, and they to succeed him, as in his place, so in this right, it being by GOD himselfe setled in Moses and annexed to his place, lege perpetuâ, by an estate indefeizi∣ble, by a perpetuall Law, throughout all their generations. Therefore ever after by God's expresse order, from yeare to yeare, every yeare on the first day of the seventh moneth, were they blowen by Moses first, and after by them that held his place, and the Feast of the Trumpetts solemnly holden; as to put them in mind of the benefit thereby comming to them, so withall to keep alive and fresh still in the knowledge of all, that this power belonged to their place, that so none might ever be ignorant, to whom it did of right appertaine, to call Assemblies.

And how then shall Aaron's Assemblies be called? with what trumpet, they? God himselfe hath provided for that in the X. Verse following,* 1.40 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 soever, but this, and onely this: No order for making any third trumpett: Vnder these two therefore all are comprized.) This order there God taketh, that Moses shall permit Aaron's sonnes to have the use of these trumpetts.* 1.41 But the use, not the property.* 1.42 They must take them from Moses, as (in the XXXI. Chapter of this Booke) Phinees doth: But Erunt tibi (God's owne words, Erunt tibi) must still be remembred: His they be, for all that: Moses the owner still, the right remaines in him: their

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sounding of them deprives not him of his interest, alters not the property: Erunt tibi, m••st ••till be true; that right must still be preserved. It may be, if we communicate with flesh and bloud, we may think it more convenient (as some do) that GOD had delivered Moses and Aaron either of them one. But when we see GOD's will by GOD'S word what it is, that Moses is to have them both; we will let that passe as a Revelation of flesh and bloud, and think that, which GOD thinketh, to be most con∣venient.

Now then, if the trumpets belong to Moses; and that to this end,* 1.43 that with them he may call the Congregation, these two things do follow: First, that if he call, the Congregation must not refuse to come: Secondly, that unlesse he call, they must not assemble of their owne heads, 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 duties we owe to the two trumpets, and both these have GOD's people ever duly per∣formed.

And ye•• not so, but that this Right hath been called in question, yea, even in Moses's owne time, (that we marvell not, if it be so, now;) and both these duties denied him, even by those who were alive and present then, when GOD gave him the trumpets. But marke by whom, and what became of them.

The first duty is, to come when they be called:* 1.44 and this was denied (in the XVI. Chapter following, Ver. 12.) by Core, Dathan and their crew: Moses sounded his trum∣pet, sent to call them: they answer flatly (and that not once, but once and again,) Non veniemus, they would not come, not once stirre for him or his trumpet, they. A plain contradiction indeed: neither is there in all that Chapter any contradiction veri nomi∣nis, 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,* 1.45 even under the Gospell (saith Saint Iude) that perish in the same contradiction, the contradiction of Core.

The second duty is, To be called yer they come: this likewise denied,* 1.46 even Moses himselfe, (that they in his place may not think strange of it) in the XX. Chapter of this very book. Water waxing scant, a company of them grew mutinous, and in tumul∣tuous manner, without any sound of the trumpet, assembled of themselves. But these are branded too: the water they got, is called the water of Meriba:* 1.47 and what followed you know; None of them that drunk 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 latter is the worse.* 1.48 The former (that came not, being called) do but sit still, as if they were somwhat thick of hearing: But these latter that come, being not called; either, they make themselves a trumpet, without ever a Fac tibi: Or els they offer to wring Moses's trumpet out of his hands, and take it into their owne. Take heed of this latter: it is said there, to be adversus Mosen, even against Moses himselfe. It is the very next forerunner to it: it pricks fast upon it. For they that meet, against Moses's will, when they have once throughly learned that lesson, will quickly perhaps grow capable of another; even to meet a∣gainst Moses himselfe, as these did.* 1.49 Periclitamur argui seditionis (saith the Town-Clark) We have done more then we can well answer: We may be indicted of treason, for this daye's 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 be to it, and in whose stepps they tread, that deny them. Sure, they have been baptized, or made to drink of the same water (the water of Meriba,) that ever shall offer to do the like, to draw together without Moses's Call.

And now to our Saviour CHRIST's question: In the Law how is it written? How reade you? Our answer is: There it is thus written, and thus we read: That Moses hath the Right of the trumpets: that they to go ever with him and his successors: and that to them belongeth the power of calling the publique Assemblies.

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* 1.50This is the L••w of GOD; and that 〈◊〉〈◊〉 j••diciall Law, peculiar to that people alone, ••ot agreeable to the Law of Natur•• and Nation••; (••wo Lawes of force through the whole world.) For even in the little Empire o•• the ••ody naturall, Principium motus, the 〈◊〉〈◊〉 of all motion, is in, and from the head. There, all the knots, or (as they call ••hem) all th•• ••onjugations of fine 〈◊〉〈◊〉 ••••ve their head, by which all the body is moved. And as the Law of Nature,* 1.51 by secret instinct by the light of the Creation, annexeth the organ to the chiefest part: even so doth the Law of Nations, by the light of Reason, to the cheefest Person: And both fall just with the Law heere written; where (by Erunt Tibi) the same ••rgan and power is committed to Moses, the principall Person, in that Common 〈◊〉〈◊〉. 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 〈…〉〈…〉 their generall order for conventions so to be called; and in their generall 〈◊〉〈◊〉 to all conventicles called otherwise.

〈◊〉〈◊〉, the Heathen lawes made all such Assemblies unlawfull, which the highest a••thority did not cause to meet, yea, though they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say Solon's Lawes: yea, though sub praetextu Religionis, say the Romane Lawes. Neither did the Christian Emperors thinke good, to abate any thing of that Right. Nay, they took more straight order: For, besides the exiling of the person, which was the Law before, they proscri∣bed the place, where, under 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 have Law then for us, That Moses is ever to call the Congregation. But though we have Law, Mos vincit Legem; Custome over-ruleth Law. And the Custome or prac∣tise may go another way; and it is practise that ever best bewrayeth a Power. How then hath the practise gone? It is a necessarie question this, and pertinent to the Text it selfe. For, there is a Power granted: and in vaine is that Power that never commeth into act. Came then this Power into act? It is a Power to call the Congregation toge∣ther; Were the Congregations called together by it? A grant there is, That Erunt Ti∣bi; So it should be: Did it take place? was it so; Erantne illi? Had he it? Did he enjoy it? Let us looke into that another while, what became of this Grant; what place it tooke.* 1.52 And we shall not offend Moses in so doing. It is his advice, and desire both; that we should enquire into the daies past, that were before us, and aske, even from one end of heaven to the other; to see how matters have been caried. So that, as our SAVIOVR CHRIST sendeth us to the Law, by His In Lege quid scriptum est? so doth Moses direct us to the vse and practise, by his Interroga de diebus antiquis. I do aske then, These trumpets heere given, this power to call together the Congregation, how hath it beene used? Hath the Congregation been called accordingly, in this, and no other manner? by this, and no other Power? It hath (as shall appeare:) and I will deale with no Assemblies, but onely for matters of Religion.

* 1.53Of Moses, first there is no question: It is yeelded that he called them, and dismissed them.* 1.54 And even so did Iosua after him, no lesse then he; and they obeyed him in that Power, no lesse then Moses. And as for that which is objected concerning Moses, that he for a time dealt in matters of the Priest's Office, it hath no colour in Iosua, and those that succeeded him.

The Covenant, and the renewing of the Covenant, are matters meerely spirituall: yet, in that case did Iosua (Iosua, not Eleazar) assemble all the Tribes, Levi and all, to Sichem (Ios. XXIIII.) called the Assembly at the first Verse:* 1.55 dissolved it at the XXVIII. For, if Iosua may call, he may dissolve, too: Law, Reason, Sense, teach, That Cujus est n••lle, ejus est & velle. That calling, and discharging, belong both to one power. Nay, Demetrius's assembly, though they had come together disorderly, yet when the Towne-Clarke (that should have called them together) did discharge them; they added not one fault to another, but went their waies, every man quietly, Demetrius himselfe and all: that they are worse then Demetrius, that deny this.

* 1.56But, I passe to the Kings (that Estate fitteth us better.) There, doth David call to∣gether the Priests and other persons Ecclesiasticall, and that, eve•• with these trumpets. And for what matters?* 1.57 Secular? Nay: but first, when the Ar••e was to be removed:

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And againe, when the Offices of the Temple were to be set in order: things meerely pertaining to Religion? And as he calleth them, 1. Chron. 15.4. so he dismisseth them;* 1.58 1. Chron. 16.43.

The like did Salomon; when the Temple was to be dedicated;* 1.59 Called the Assem∣bly, 2. Chron. 5.2. dissolved the Assembly in the X. verse of the VII. Chap. follow∣ing.

The like did Asa: When Religion was to be restored,* 1.60 and a solemne oath of Asso∣ciation to be taken for the maintaining of it; with the sound of these trumpets did he it.

Iehosaphat used them, a 1.61 when a publique Fast to be proclaimed.* 1.62 Iehu used them, b 1.63 when a solemne Sacrifice to be performed. Ioas, c 1.64 in a case of Dilapidations of the Temple, a matter meerely Ecclesiasticall. Iosias, d 1.65 when the Temple to be purified, and a masse of superstitions to be removed.

In all these cases, did all these Kings call all these Conventions, of Priests and Le∣vites, for matters of Religion. I insist onely on the fact of Ezekias. He was a King; he gave forth his precept for the Priests and all their brethren to assemble: Where∣fore? Ad res Iehovae, for the affaires of the service of GOD, yea, GOD himselfe. There are f••ureteene cheefe men of the Priests set downe there, by name, that by ver∣tue of that precept of the King's, came together themselves, they and their brethren, all, ex praecepto Regis, ad res Iehovae, by the King's authoritie, for matters meerely of the Church. I know not what can be more plaine: the Matters, spirituall: the Persons assembled, spirituall: and yet called by the King's trumpet.

Thus, till the Captivitie. In the Captivity,* 1.66 there have we Mardochee (when he came in place of authority) appointing the daies of Purim, and calling all the Iewes in the Province together, to the celebrating of them.

After the Captivity, Nehemias kept the trumpet still: and by it,* 1.67 first called the Priests, to shew their right to their places, by their genealogies, and after reduced them also to their places againe, when they were all shrunke away in time of his ab∣sence.

These leade the practise till you come to the Machabees:* 1.68 and there it is but too evident: they professe there expr••sly to Simeon, made then their ruler, That it should not be lawfull for any 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to call any assembly in the Land,* 1.69 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without him. A plaine evidence, that so had ever gone the course of their go∣vernment: Else, how should it come to passe, that the altering of Religion, is still ter∣med the deed of the King? that his disposition, godly, or otherwise, did alwaies accor∣dingly change the publique face of Religion? which thing the Priests by themselves never did, neither could at any time hinder from being done. Had the Priests, without him, been possessed of this power of Assembling, how had any Act concerning Religi∣on passed without them? In them it had been to stop it at any time, if they had (of themselves) had this power of Assembling themselves, to set order in matters of Religion.

Thus, from Moses to the Machabees, we see in whose hands this power was. And what should I say more? There was in all GOD's people no one religious King, but this Power he practised: And there was of all GOD's Prophets no one, that ever in∣terposed any prohibition against it.

Would Esay (shall we once imagine) have endured Ezekias, him to call, or the Priests to come together, onely by his precept, ad res Iehovae; and not lift up his voice like a trumpet against it, if it had not beene (in his knowledge) the King's right,* 1.70 to com∣mand, and their duty to obey? Never, certenly.

What shall we say then? were all these wrong? shall we condemne them all? Take heed. In all that government, GOD hath no other children, but these: if we con∣demne these, we condemne the whole generation of His children. Yet,* 1.71 to this we are come now: that either we must condemne them all, one after another; the Kings, as usurpers, for taking on them, to use more Power, then ever orderly they received; and the Prophets, for soothers of them, in that their unjust claime: Or else confesse, they

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〈◊〉〈◊〉 no more, then they might; and exceeded not therein, the bounds of their calling. And indeed, that we must confesse; for that is the truth.

Thi•• then may serve, for the custome of GOD's owne elect people. But they were Iewe••, and we would be loth, to I••daize: and it may be, this was one of the clauses of the law of commandements, consisting of Ordinances which CHRIST came to abrogate.* 1.72

* 1.73I demand therefo••e▪ When CHRIST came, how was it then? will the like ap∣peare in the assem••lies since CHRIST? The very like, every way, as consonant to that of the Old Testament, as may be. For CHRIST (Matth. XVIII.) giveth a pro∣mise of His ••ssistance to such meetings: but sets no new order for calling of them, o••her th••t 〈◊〉〈◊〉 been taken in the Old. Therefore the same order to be kept still.

A 〈◊〉〈◊〉 there was (you know) after CHRIST, when they were Infidels; Kings and Kingdomes both. A time there followed, when Kings received Religion: and no soo••er received they it, but they received this Power of the trumpets with it. This, to b•• made manifest. 1. By Generall Councells. 2. By Nationall and Provinciall Coun∣c••lls; that have been assembled, 3. under Emperours, 4. and under Kings, by the space of many hundred yeares.

* 1.74And for Generall Councels, this first (to beginne with:) that if those Assemblies be not rightly called, that by this Power are called; we have lost all our Generall Coun∣cels at one blow. The Church of CHRIST hath to this day, never a Generall Coun∣cell: Vnâ liturâ, with one wipe, we dash them out all: we leave never a one, no not one. For, all that ever have been, have beene thus called and kept. Yea, those foure first, which all Christians have ever had in so great reverence, and high estimation; not one of them a lawfull Councell, if this new assertion take place. This is a perillous in∣convenience: 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 seven (for more are not to be reckoned: the eighth was onely for a private busi∣nesse.) The rest were onely of the West Church alone, and so not Generall: The East and West together, make a Generall: The East and West together never met, but in one of those seven, for publique affaires: unlesse it were once after, in that of Ferrara.

And it is well knowen, that was in hope of helpe, on the East Churche's part, which they never had; and so the Councell never kept, but broken, even as soone as it was broken up.

Briefly then to survey those seven. And I will not therein alledge the reports of Sto∣ries (they write things they saw not, many times, and so frame matters to their owne conceits; and many times are tainted with a partiall humour:) but onely, out of au∣thenticall Records in them, and out of the very acts of the Councels, themselves, best able to testifie and tell, by whose authority they came together. And it is happy for the Church of CHRIST, there are so many of them extant as there are, to guide us to the truth in this point, that so the right may appeare.

First then, for the great Nicene Councell, the first Generall Congregation of all that were called in the Christian world: The whole Councell in their Synodicall Epis••le written to the Church of Alexandria, witnesse, they were assembled (the holy Em∣perour Constantine gathering them together out of divers Cities and Provinces.* 1.75) The whole Letter is extant upon record in Socrates. 1.9. and Theodoret. 1.9. Give me leave to make heere a little stand: For heer, at this Councell, was the pale first broken, and the right (if any such were) heer, it went first away. At Nice there were then to∣gether, three hundred and eighteene Bishops, totius orbis Lumina (as Victorinus well ter∣me 〈◊〉〈◊〉 them) the Lights of the whole world; the cheefest and choisest men for holi∣nesse, learning, vertue, and valour, that the Christian Religion ever had before or since: Men that ha•• layd downe their lives for the testimony of the truth: 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 Churche's interest, to meet of themselves? Not one.

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What was it then? want of skill, in so many famous men, that knew not their own rights? Or want of valour, 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 pre∣sent, Spyridion, Paphnutius, Potamon, and diverse besides, (but these I name) that had not long before, for their constancy, had their right eyes bored out, their right ham-strings, and the strings of their right arme-pits cut in sunder. Did these want courage, think we? 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 ever hath been so much admired by all Christians,) cannot be excused before God or men; if they thus conspired (all) to betray the Churche's right, and suffered it, contrary to all equity, to be carried away; leaving a dangerous precedent therein, for all Councells ever after, to the world's end. But, no such right there was: If there had been, they neither wanted wit to discerne it, nor courage to claime it. But, they knew whose the trumpets were: to whom (E∣runt tibi) was spoken: And therefore never offered to lay hold on either of them, and say; this is ours.

And yet (to say the truth,) there is no man of reason, but will think it reasonable, if this were the Churche's own peculiar, if appropriate unto it (and so knowne to them to be) there ought to have been plaine dealing, now at the very first Councell of all; that if Constantine would embrace Religion, he must needs resigne up 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 ever been present at any Assembly, holden under persecution, to know the Churche's order and manner of meeting then. Yes, there was Hosius Bishop of Cordova, who had held the Councell of Elvira in Spaine, even in the time of persecution. Hosius for the West. And for the East, there was Eustathius Bishop of Antioch,* 1.76 had held the like at An∣cyra then too: (both the Councells yet extant to be seen) and these two, Presidents of them. Yet were these twain, 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 Constantine's trumpet now took place. Sure, if but this first Councell be well considered, it is able to move 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.* 1.77

2. The second Generall Councell at Constantinople; Who called that Congregati∣on? Their owne Letter to the Emperour is yet to be seen, professing they were thither assembled by His Writ.

3. For the third at Ephesus; let the Acts of the Councell (now set out in Greek) be looked on: Foure severall times they acknowledge, they were thither summoned by the Emperours a 1.78 Oracle, b 1.79 Becke, c 1.80 Charge, and d 1.81 Commandement.

4. For the fourth at Chalcedon, looke but upon the very front of the Councell, it pro∣claimeth it selfe, to be there assembled, Facta est Synodus, ex decreto pijssimorum, & fide∣lessimorum Imperatorum, Valentiniani, & Martiani. And it is well knowen, it was first called at Nice; and then recalled from thence, and removed to Chalcedon, all whol∣ly by the disposing of the Emperour.

5. So saith the fifth at Constantinople, Iuxta pium jussum à Christi amati, & à Deo custoditi Iustiniani Imperatoris. They be their owne words.

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

7. e 1.82 And even so the seventh at Nice, Quae perpium Imperatorum decretum, congrega∣ta est (meaning Constantine and Irene.)

And these be all the Generall. In all which the force of the truth presenteth it selfe so clearely, that f 1.83 Bellarmine is even dazled with it: For, as one dazled, he setts down diverse reasons, why the Emperors were to call them, in that very place, where he ta∣keth upon him to prove, the Emperours were not to call them.

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2. But it may be, Generall Councels have a fashion by themselves: Those Congrega∣tions may be called,* 1.84 thus: But Nationall, or Provinciall (such as ours) how? Even so too, and no otherwise. Constantine began with ••hem first, before he proceeded to theGenerall at Nice. His Tractoria, or Writ, is extant to be seene, in Eusebius. Where∣by he called the first Provinciall Councell in France. For sure, by no Canon could the Bishop of Syracuse in Sicilie, or Restitutus Bishop of London in Britaine, be lawfully summoned, to a Synode in France (which they were) but (as it was indeed) by the Emperour's Writ onely. But this he did at the beginning of his reigne; perhaps, while he was yet an unperfect Christian. Nay, even first and last, he did the same: as at the begin••ing he called this; so, in the end of his Reigne, the thirtieth yeare, the yeare be••ore his death, called he the Councell at Tyre, and from thence, remooved it to Ierusal••••, and from thence called them to appeare before himselfe in Constantinople. The le••ters are to be s••••ne, by which they were called, Socr. 1.34. The like after him, did g 1.85 Constans at Sardice,* 1.86 h 1.87 Valentinian at Lampsacus, i 1.88 Theodosius at Aquileia; k 1.89 Gra∣tian at Thessalonica.

It is too tedious to go through them all: Onely for that of Aquileia, thus much. Saint Ambrose, a man of as much spirit, and as high a courage, as ever the Church had, and one that stood as much as ever did any, for the Churche's right; he was there present, and President both. Thus writeth he from the Councell to the Emperour in his owne name,* 1.90 and in the name of all the rest: Iuxta Mansuetudinis Vestrae statuta con∣venimus: Hither we are assembled, by the appointment of Your Clemency: And there is no one Councell more plaine, then that of Saint Ambrose for this purpose. Yea, I add this (which is a point to be considered) that even then, when the Empe∣rours were professed Arrians; even then did the Bishops acknowledge their Power, to call Councells: came to them being called: sued to them, that they might be called. Came to them, as Hosius, to that of l 1.91 Arimine; Liberius, to that of m 1.92 Sirmium, and that of Seleucia. Sued for them, as n 1.93 Liberius to Constantius: as o 1.94 Leo to Theo∣dosius, for the second Ephesine Councell; Innocentius to Arcadius. And some∣times they sped, as Leo: and sometime not, as Liberius, and Innocentius: and yet, when they sped not, they held themselves quiet, and never presumed to draw together of their owne heads.

But it may be, this was some Imperiall power, and that Emperours had in this point more jurisdiction then Kings.* 1.95 Nor that neither: For about five hundred yeares after CHRIST, when the Empire fell in peeces, and these Westerne parts came into the hands of Kings, those Kings had, held, enjoyed, and practised the same power. In Italie, Theodoric at p 1.96 Rome: Alaric at q 1.97 Agatha: In France, Clowys (the first Christian King there) Childebert,* 1.98 Theodebert, and Cherebert: At r 1.99 Orleance the first, s 1.100 Anverne, t 1.101 Orleance the second, u 1.102 Tours. And after that againe by Gun∣thramn, Clowys, Carloman, and Pepin: At x 1.103 Mascon first and y 1.104 second, z 1.105 Chalons: That which is called a 1.106 Francica, and that which is in b 1.107 Vernis. Twenty of them at the least in France.

In Spaine by ten severall Kings: in two Councels at c 1.108 Braccara, and in d 1.109 ten at Tole∣do, by the space of three hundreth yeares together. And how? under what termes? Peruse the Councels themselves:e 1.110 their very Acts spake, Ex f 1.111 Praecepto, g 1.112 Imperio, h 1.113 Iussu, i 1.114 Sanctione, k 1.115 Nutu, l 1.116 Decreto, ex m 1.117 Evocatione, n 1.118 Dispositione, * 1.119 Ordi∣natione Regis: One saith, p 1.120 Potestas permissa est nobis: Another, q 1.121 Facultas data est nobis: A third, r 1.122 Injunctum est nobis à Rege. See their severall stiles: nothing can be more pregnant. And now we are gone, eight hundred yeares after CHRIST.

* 1.1234. Then arose there a kinde of Empire here in the West, under Charles the Great: and did not he then take the trumpets as His owne, and use them six severall times, in c••lling six severall Councels, at s 1.124 Franckford, t 1.125 Arles, u 1.126 Toures, x 1.127 Chalons, y 1.128 Mentz,

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and z 1.129 Rhemes? And what saith he in them? Rhemes I named last, take that: In con∣ventu more prifcorum Imperatorum congregato à pijssimo Domino nostro Carolo. That he called that Convention by no other right, then as the manner of the ancient Empe∣rours had been to do. Expressing under one, both what his w••s: and what the usage had ever been before him.

The like after him did Ludovicus Pius, Lotharius, Ludovicus Balbus, Carolus Calvus,a 1.130 Carolus Crassus, and Arnulphus, at the severall Councells holden at Aken, b 1.131 Mentz, * 1.132 Melden, d 1.133 Wormes, * 1.134 Colein, and f 1.135 Tribur; and so held it till nine hundred yeares: For about that yeare (a yeare or two under or over) was holden the Councell at Tri∣bur in Germanie, Cum Concilium sacrum continuari decrevisset: and g 1.136 Praesidente pio Principe Arnulpho, By the Emperour Arnulphus's Decree, himselfe then Presi∣dent of it.

And if it be excepted; there are of the Councells which carry in their acts no menti∣on how they were called: For them, we are to understand, that after the decrees of the first Nicene Councell were by Constantine's Edict confirmed,* 1.137 wherein (as likewise in the Councell of Chalcedon) it was ordered,* 1.138 each Province should yearely hold their Synods twice: but specially, after Iustinian had made the decrees of the foure first Ge∣nerall Councells to have the nature and force of Imperiall Lawes: (a Law being thus pas∣sed from them,) we are to conceive, the Emperour's authority was in all afterward, ha∣bitually at 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 giveth a certaine sound. Now after this, there is a great silence in the Volumes of the Councells, in a manner for the space of two hun∣dred yeares, untill the yeare MCLXXX or thereabout, when the Councell of Lateran was: and then (indeed) the case was altered.* 1.139 By that time had the Bishop of Rome by his skill and practise, got one of the trumpets away, and carried it with him to Rome: so leaving Princes but one: But, so long they held it.

Truely, three times so much time as we are allowed, would not serve for this one point of the Councells; but even barely to recite them, and to cite them, they are so many. You remember how Abraham dealt with GOD for the saving of the five Cities, how he went down from fifty to ten: I might well take a course the other way, and rise from ten to fifty, nay sixty, nay seventy, nay eighty, not so few, of Councells Generall, Nationall, Provinciall, 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 heer, from Constantine to Arnulphus) for so many hundred years together, extant all, to be shewed and seen, all cleer and evident, 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 us to swerve from the way, wherein so many and so holy ages have gone before us.

Yes, somthing: For what say you to the three hundred yeares before Constantine?* 1.140 How went Assemblies then? who called them, all that while? For diverse were hol∣den that while: In Palestine, about Easter. At Carthage, about Heretique's bap∣tisme; at Rome, about Novatus; at Antioch, about Paulus Samosatenus. How assem∣bled these?* 1.141

Truly, even as this people heer, of the Iew••s, did before in Aegypt, under the tyrannie of Pharaoh: they were then a Church under persecution, untill Moses was raised up by GOD, a lawfull Magistrate over them. The cases are like for all the world. No Magi∣strate did assemble them in Aegypt. And good reason: they had then none to do it. Pharaoh (we may be sure) would not offer to do it: not for any conscience (I trust) or feare, to encroch upon the Churche's right; but because he hated both Assembly, and Congregation, and sought by all means to extinguish both. But this was no barr; but that when Moses arose, authorized by GOD, and had the trumpets heer, by GOD delive∣••ed him; he might take them, keep them, and use them, to that end, for which GOD gave

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them▪ 〈…〉〈…〉 Congregation. An•• 〈◊〉〈◊〉 then but he, could do it, because to none, but 〈…〉〈…〉, ••as this Power 〈…〉〈…〉. The•• could not say to him now, as before 〈…〉〈…〉 made you 〈◊〉〈◊〉 ••ver us, to call us together? 〈…〉〈…〉 barre of th•• 〈◊〉〈◊〉,* 1.142 and say: Nay, but we will ••eet still of our selves, even as we did before in Aegypt; we will still keepe our old manner of conven∣tio••••▪ No: for 〈…〉〈…〉 another order: GOD (I say) had now done it: And GOD shall 〈…〉〈…〉, to translate this Power to the principall mem∣ber of the body▪ 〈…〉〈…〉 d••spose of it, as it best pleaseth Him.

The 〈…〉〈…〉 out againe after, in the captivity of Babylon; and againe after that 〈…〉〈…〉 persecition under Antiochus,* 1.143 And these three, are all the patternes we 〈…〉〈…〉.* 1.144 As before in Aegypt; so, then, they had meetings: but they were all by stealth: yet meetings, then they had. For Moses ceasing, and 〈◊〉〈◊〉 with him, the Power devolved to the body, to gather it selfe (as is usuall in 〈…〉〈…〉) 〈…〉〈…〉 when Nehemias after the Captivitie, and Simeon Machabeus 〈◊〉〈◊〉 the furie of 〈◊〉〈◊〉 were raised them by GOD; when GOD had set them i•• Moses place, they might lawfully do, as Moses before had done; and take the sil∣ver trumpets into their hands againe. So soone as they had a lawfull Governour, 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 under Antiochus; So, and no otherwise, will we assemble still. No, we see the contrary rather:* 1.145 Even of themselves, they professe to Simeon plainely: now, they have a lawfull Governour, no meeting should be from thenceforth in the land, without him, his privitie and permis∣sion.

* 1.146And even as these two Nehemias and Simeon: even by the same right Constatine: by ••••ses ••igh••, all, all by the Commission heere penned. By it, did Constantine resume the Trumpet, and enjoy and exercise the Power of calling the Congregation: (For even Moses's patterne and practise five sundry times at least doth Eusebius alledge, in the life of Constantine to justifie his proceedings still by Moses's example.) True it is therfore, that before Constantine's time, they mett 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 have blowen it. But when Constantine came in place, in Moses's place, it was lawfull for him to do as Moses did: And so he did; and they ne∣ver said to him, Nay, spare your trumpet: looke how we have done hitherto, we will do so even still: meet no otherwise now, then in former times we have; by our owne agreement. As before it was said, this had beene plaine dealing: Thus (if rightly they might) they should have done: Did they so? No: But to him they went, as to Moses, for their meetings; at his hands they sought them; without his leave or liking they would not attempt them: Yea (I dare say) they blessed GOD from their hearts, that they had lived 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 be confounded: There is a plaine difference betweene them, and a diverse respect to be had of each. If the succession of Magistrates be interrupted, in such case of necessitie, the Church of her selfe maketh supply, because then, GOD's Order ceaseth. But, GOD granting a Constantine to them againe, GOD'S former positive order retur∣neth, and the course is to proceed and go on, as before. When the Magistrate and his authority 〈◊〉〈◊〉 any time wanting to the Church, forced she was to deale with her owne affaires, within her selfe: for then was the Church wholly divided from Princes and they from it. But, when this wall of partition is pulled downe, shall Moses have no more to do then Phar••••h, or Constantine then Nero? Congregations were so cal∣led 〈…〉〈…〉: must they be so still under these too? No: no more then their man∣ner of ••••eting i•• Aegypt (for all the world like this of the Primitive Church per∣secuted) was to be a rule, and to over rule these trumpets heer (in the Text) either GOD for giving them, or Moses for taking them at his hands. This rather: If 〈◊〉〈◊〉 the C••u••ch ••••ll into such bloudy 〈◊〉〈◊〉 they must meet as they may, and come

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together as they can: They have no Moses, no trumpet to call them. The times of Pharaoh and Nero are then their patterne. But, if it be so happy as to find the dayes of peace, Moses and Constantine are patternes for the dayes of peace; they have a Moses then: from that time forward they must give eare to the Trumpet. In a word, none can seek to have the Congregation so called (as before Constantine) but they must secret∣ly, 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 barr, no kind of impeachment to Constan∣tine's, no more then the times in Aegypt were to Moses's Right. And indeed no more they were: for, Constantine and his Successors had them, and held them till a thousand yeares after CHRIST, and then one of them (by what meanes we all know) was let go by them, or gotten away from them: It was then gotten away and carried to Rome. But that getting hath hitherto been holden a plaine usurping; and an usur∣ping (not upon the Congregation, but) upon Princes and their Right; and that they, in their own wrong, suffered it to be wrung from them. And why? Because not to Aa∣ron, but to Moses it was said, Et erunt tibi.

1. To draw to an end, it was then gotten away,* 1.147 and with some ado it was recovered not long since: and what? shall we now let it go, and destroy so soon that which so lately we built againe? You may please to remember, there was not long since a Cler∣gy in place, that was wholly ad oppositum, and would never have yeelded to reforme ought: Nothing they would do, and (in eye of law) without them, nothing could then be done; they had encroached the power of Assembling into their owne hands. How then? how shall we do for an Assembly? Then Erunt tibi, was a good text: it must needs be meant of the Prince: He had this Power, and to him of right it belon∣ged. This was then good Divinity (and what Writer is there extant of those times, but it may be turned to, in him?) And was it good Divinity then, and is it now no longer so? Was the King but licensed for a while, to hold this power,* 1.148 till another Clergy were in; and must He then be deprived of it againe? Was it then usurped from Princes; and are now Princes usurpers of it themselves? And is this all the dif∣ference in the matter of Assemblies, and calling of them:* 1.149 that there must be onely a change; and that in stead of a forraine, they shall have a domesticall, and in stead of one, many: and no remedy now, but one of these two they must needs admit of? Is this now become good Divinity? Nay (I trust) if Erunt tibi were once true, it is so still: and if (Tibi) were the Moses, it is so still. That we will be better advised, and not thus go against our selves, and let truth be no longer truth, then it will serve our turnes.

2. And this calleth to my mind the like dealing of a sort of men,* 1.150 not long since heer among us. A while they plied Prince and Parliament, with Admonitions, Sup∣plications, Motions, and Petitions. And in them, it was: their duty, their right, to frame all things to their new invented plott: And this, so long as any hope blew out of that coast. But when, that way (they saw) it would not be, then tooke they up a new Tenet, straight: They needed neither Magistrate, nor Trumpet, they: The godly among the people might do it of themselves. For confusion to the wise and mighty; the poore and simple must take this worke in hand, and so by this meanes the Trum∣pett proove their right, in the end: and so come by devolution to Demetrius and the crafts-men. Now, if not for love of the truth, yet for very shame of these shifting absurdities, let these phantasies be abandoned: and (that which GOD's owne mouth hath heere spoken) let it be for once, and for ever true: That which once we truly held and maintained for truth, let us do so still: that we be not like evill servants, judged (Ex ore proprio) out of their owne mouthes.

Let me not over-weary you; lett this rather suffice.* 1.151 1. We have done as our Saviour CHRIST willed us, resorted to the Law, and found what there is written: (The Grant of this Power to Moses, to call the Congregation:) 2. We have fol∣lowed Moses's advise; enquired of the dayes before us, even from one end of heaven to the other, and found the practise of this Grant in Moses's Successours; and the

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Congregation so by them called. It remaineth, that as GOD by His Law, hath taken this o••der, and His people in former ages have kept this order; that we do so too: that we say as GOD saith, Erunt tibi, this Power pertaineth to Moses. And that neither with Core we say, Non vememus: Nor with Demetrius runne together of our selves, and thinke to carry it away with crying, Great is DIANA. But as we see, the Power is of GOD; so, truly to acknowledge it, and dutifully to yeeld it: that so they; whose it is, may quietly hold it, and laudably use it, to His glory that gave it, and their good for whom it was given: Which GOD Almighty grant, &c.

The Edition of the Councells heer alledged, is that of Venice, by Dominicus Nicolinus in five Tomes.

Notes

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