A SERMON PREACHED BEfore the King's Majesty at Hampton Court, Concerning the Right and Power of calling Assemblies. On Sunday the 28. of September. ANNO 1606. By the Bishop of Chichester.  
¶ Imprinted at London by Robert Barker, Printer to the Kings most Excellent Majesty.   
NVM. 10. verse 1, 2. 
1. Then God spoke to Moses, saying,  
2. Make thee two Trumpets of silver, of one whole piece shalt thou make them. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And thou shalt have them (or they shallbe for thee) to assemble (or, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to call together) the Congregation, and to remove the Campe.  
AMong divers and sundry Commissions granted in the Law, 
A Grant.  for the benefit and better order of God's people; this (which I have read) is one. Given (as we see) per Ipsum Deum, 
From God.  by God himself: and that vivae vocis Oraculo, by express warrant from his own mouth, Then God spoke to Moses, saying.  
And it is a grant of the Right and Power of the trumpets, 
Of the power of calling Assemblies.  and with them, of assembling the people of God. A Right and Power not to be lightly accounted of, 
The Grant of this Power, a matter of importance.  or to be heard of with slight attention: It is a matter of great weight and consequence, The calling of Assemblies. There is yearly a solemn Feast holden in memory of it, and that by Gods own appointment, no less then of the Passeover, or of the Law itself, 
Cap. 29.1.  Even the Feast of the trumpets, much about this time of the year, the latter equinoctial. And God appointeth no Feast but in remembrance of some special benefit. It is therefore one of his special benefits, and high favours vouchsafed them and to be regarded accordingly.  

In whose hands this Power was before.  This Power hitherto, ever since they came out of Egypt, and that God adopted them for his people, unto this very day & place had God kept in his own hands, as to him alone of right properly belonging. For unto this very day, and place, the people of God, as they had assembled many times and oft: so it was ever (they be the very last words of the last Chapter which serve for an introduction to these of ours) ever, 
Cap. ●. v. 18, 20, 23.  all their meetings and remove were, by immediate warrant from God himself. But here now, God no longer intending, thus to warn them still by special direction from his own self, but to set over this power, once for all: Here he doth it. This is the primary passing it from GOD, and deriving it to Moses, 
Exod. 19.13.  who was the first that ever held it by force of the Law written. For, to this place they came by the sound of Gods; and from this place they dislodged, by the sound of Moses Trumpet.  

The time and place of the Granting.  And it is a point very considerable 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 this Chapter, even then, when this Commission came forth; So that this power is as ancient as the Law. At no other place, nor no other time delivered, then even the Law itself: 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 Trumpets; both at Sinai: both at one time: As if there were some near alliance between the Law and Assemblies. And so there is: Assemblies being ever a special means to revive the Law, (as occasions serve) and to keep it in life; As, if the Law itself therefore lacked yet something, and were not perfect and full without them: So, till this Grant was passed, they stayed still at Sinai, and so soon as ever this was passed they presently removed.  
To entreat then of this power. The story of the Bible would serve our turn to show us, who have had the exercise of it in their hands, from time to time, if that were enough. But that is not enough; For the errors first and last, about this point, from hence they seem to grow, that men look not back enough; have not an eye to this, 
Matth. 19.4.  how it was in the beginning, by the very law of God. Being therefore to search for the Original warrant, by which the Assemblies of God's people are called, 
This the Original Grant of it.  and kept: this place of Numbers is generally agreed to be it: That here, it is first found, and here it is first founded; even in the Law, the best ground for a Power that may be.  
In Lege quid scriptumest? 
Luc. 10.16.  quomodo legis? (saith our Saviour) What is written in the Law? how read you there? as if he should say: If it be to be read there, it is well: then must it needs be yielded to: there is no excepting to it then, unless you will except to Law, and Lawgiver, to God & all. Let us then come to this Commission.  

The parts of the Grant.  The points of it be three: 

First, two trumpets of silver, to be made out of one whole piece, both:  
Secondly, with these trumpets, the Congregation to be called, & the Camp removed:  
Thirdly, Moses to make these Trumpets, and, being made, to use them to these ends.   These three: The Instrument: The end for which: The party to whom. Now, (to marshal these in their right order,) 

1. The end is to be first: Sapiens semper incipit á sine (saith the Philosopher.) A wise man gins ever at the end: for that indeed, is Causa causarum (as Logic teacheth us:) The cause of all the causes; the cause that sets 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 whomeboth 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: The Camp, and the Congregation. On either of these, a special act exercised: To remove the Camp: to call together the Congregation: One for War, the other for Peace.  
That of the Camp, hath no longer use, then while it is war. God forbidden that should be long: nay, God forbidden it should be at all. The best removing of the Camp, is the removing of it quite & clean away. But if it be not possible, if it lie not in us to have peace with all men, 
Rom. 12.18.  if war must be, here is order for it. But the calling of the Congregation, that is it: that is to continue, and therefore, that, which we to deal 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 chief and principal men in them. A power for both these: And (in a word) a power general, for calling Assemblies: Assemblies in war: 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 piece 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: Factibi: 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 Campe. 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 took place or no? Whether as these Trumpets were made & given to call the Congregation, so the Congregation from time to time, have been called by these trumpets. 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 calling the Assembly, and then for dislodging the Campe. And all these committed to Moses. The sum of all is: the establishing in Moses, the Prerogative and Power, of calling and dissolving Assemblies about public affairs.  

Then God spoke to Moses, etc.  

Assembling, a motion extraordinary.  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: as that which draweth together all; and so at once moveth all. For as in the Soul, when the mind summoneth all the powers and faculties together: Or in the body, when all the sinews join their forces together, it is ultimum potentiae: So, in the body politic, when all the Estates are drawn together into one; it is nixus rather then motus, a main sway, rather than 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 necessary.  Yet, even this, (great and extraordinary as it is) such, and so urgent occasions may, and do daily arise, as, very requisite it is, such meetings there should be: very requisite (I say) both in War and in Peace, both for the Camp and for the Congregation. The ground whereof seemeth to be; That, Power dispersed may do many things: but to do some, it must be united. United in consultation: For, that which one eye cannot discern, many may. United in action: For, many hands may discharge that by parts, which in whole, were too troublesome for any. But, Action is more proper to war: 
For the Campe.  That is the Assembly of fortitude: And, Consultation rather for Peace: 
For the Congregation.  That is the Assembly of Prudence. And in Peace, chiefly, for making of Laws: For that, every man is more willing to submit himself to that, whereof all do agree. The whole Camp, Then, when it is assembled, will be the more surely fortified: And, the whole Congregation, when it is Assembled, will be the more sound advised. And, hereby it cometh to pass, that there ever hath, and ever will be, great use of calling Assemblies.  
Let me add yet one thing further, to bring it home to ourselves. There is no people under heaven, 
Especially for this land of Britain.  may better speak for the use of Assemblies, than we: There was nothing that did our Ancestors the Britain's more hurt, 
Nec aliud adversus validissimas gentes, pro nobis utilius, quàm quòd in common non consulunt. Rarus ad propulsandum commune periculum conventus, Ita dum singuli pugnant, universi vincuntur. Invita Agric.  (saith Tacitus of them) nothing that turned them to greater prejudice, than this one, That they met not, they consulted not in common: but every man ran a course by himself of his own head: And, this was the greatest advantage the Roman had of them; they were not so wise, as to know what good there was in public conventions. Therefore, great use of Assemblies; may we say of all others.  
Now, if they be needful for the Camp, and for the Congregation, 
Nessesarie for the Church.  as it is a Civil body; I doubt not, but I may add also, every way as needful for the Congregation properly so called (that is) the Church. The Church hath her wars to fight: The Church hath her Laws to make.  
Wars with heresies: wherein experience teacheth us, it is matter of less difficulty to raze a good Fort, then to cast down a strong imagination; and more easy to drive out of the field a good army of men, then to chase out of men's minds a heap of fond opinions, having once taken head. Now, heresies have ever been best put to flight by the Churchs' Assemblies, (that is) Counsels, as it were by the Armies of God's Angels (as Eusebius calleth them) yea it is well known, 
De vita Const●ntiu●, lib 3. Cap. 6.  some heresies could never be thoroughly mastered, or conquered but so.  
Then for the Church's Laws (which we call Canons & Rules) made to restrain or redress abuses, they have always likewise been made at her Assemblies in Counsels, & not elsewhere. So that, as requisite are Assemblies for the Congregation, in this sense as in any other. By this than that hath been said, it appeareth that Gods Fac tibi here, is no more than needs; but that meet it is, the Trumpets be put to making. And so I pass over to the Instruments, which is the second part.  
ASsembling (we said) is reduced to motion. Motion is a work of power. Power is executed Organicè (that is) by Instrument: So an Instrument we must have, 
Instruments.  wherewithal to stir up, or to begin this Motion.  
1. That Instrument to be the Trumpet. 
Trumpets.  It is the sound, that GOD himself made choice 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) special supporters of his Law: And the very same he will use too, at the last, when he will take account of the keeping or breaking of it; which shall be done, 
1. Cor. 15.52.  In tuba novissima, by the sound of the last Trump. And he holdeth on, or continueth one and the same Instrument, to show, it is one and the same Power, that continueth still: that whether an Angelblow it, as at Sinai; or whether Moses, as ever after, it is one sound, even God's sound, God's voice, we hear in both.  
2. They are to be twain, for the two Assemblies, 
Two.  that follow in the two next verses; either of the whole tribes, Coagmentatiuè: or of the chief and choice persons of them only, Repraesentatiuè. And for the two Tables, also. For even this very month, the first day, they are used to a Civel 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.  
3 They are to be of silver: 
3 Of silver.  (not to seek after speculations) only, for the Metals sake, which hath the shrillest and clearest sound of all others.  
4. They are to be of one whole piece both of them, 
4 Of one entire piece.  not of two diverse: and that must needs have a meaning: it cannot be for nothing: For unless it were for some meaning, what skilled it else, though they had been made of two several plates? but only to show, that both assemblies are unius juris, both of one and the same right: as the trumpets are wrought, and beaten out, both of one entire piece of Bullion.  
3. But it will be to small purpose, to stand much upon the Instrument: I make way therefore to the third point: how they shall be bestowed, whoshal have the dealing with them For on them depends, and with them goeth the the Power of calling Assemblies.  
First, to whom these Trumpets, 
1. To whom committed. 2.  to whom this Power was granted, to call the Congregation: And then, whether the Congregation were ever after so called, by this Power, and these Trumpets.  

not to all.  1. Where first, it will be soon 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 everyman, hand over head is not to be in case, to drawmultitudes together: There will be (saith S. Luke) Turbatio non minima, 
Act. 19.23.  no small ado, if that may be suffered. If Demetrius getting together his fellow craftsmen, they may of their own heads, rush into the common Hal, and there keep a shouting and crying two hours together; not knowing most of them, why they came thither, and yet thither they came. There is not so much good, in public meetings, but there is thrice as much hurt, in such as this: No Commonwealth, no not popular Estates could ever endure them: Nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (say both Scripture and Nature) Let all be done in order: 
Act. 19.36.  let us have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lawful orderly Assemblies, or else none at all. Away then with this confusion (to begin with) away with Demetrius Assemblies.  

But some.  To avoid then this confusion, some must have this Power, for, and in the name of the rest. Shall it be one, or more? (for that is next.) Nay, but one, (saith God) in saying, Tibi. Where I wish you mark this; 
Some, not many, but one.  That as at the first he took this Power into his own hands, and called them still together himself: So here he deriveth this Power immedatly from himself, 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 seem to be; Partly, necessity of expedition: The trumpets may need to be blown sometimes, suddenly, sooner, then diverse can well meet, and agree upon it too: Partly, avoiding of distraction: The two Trumpets may be blown, two diverse ways, if they be in two hands; and so shall the Trumpet give an uncertain 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 have Assembly against 'gainst Assembly: and rather than so, better no Assembly at all.  
Therefore, as God would have them, both made of one piece: 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, 
1 That one, Moses.  and of his Person make choice, first, to make these trumpets. No man to make, 
Moses to be maker of them.  no man to have the hammering of any trumpet but he.  
And, there is no question, but for Aaron, and his sons the Priests: they are to call the Levites, to call the people together to their Assemblies; How shall they warn them together, unless 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 giveth he this charge? Not to Aaron, is this spoken; but to Moses: Aaron receiveth 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 affairs; 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. 
And owner of them.  They shallbe, not one for thee, and another for Aaron: but Erunt tibi, They shall be both for thee: They shallbe both thine. A third, if they can find, they may lay claim 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, plain words, to lead their possession; & those words operative, Erunt tibi: That as none to make them; so none to own them being made, but Moses. And what would we have more to show us, Cuius sunt Tubae, whose the trumpets be; or, whose is the right of calling Assemblies? It is Moses certainly, and he by virtue of these, stands seized of it.  

That power to continue after Moses.  To go yet further: But, was not all this to Moses for his time only; and as it begun in him, so to take end with him? Was it not one of these same Privilegia personalia, quae non trahuntur i● exemplum, A privilege peculiar to him, and so no precedent to be made of it? No: for if your look but a little forward to the 8. Verse following, there you shall see, That this power which God here conveyeth; this Law of the silver Trumpets, is a Law to last for ever, even throughout all their generations, not that generation only. And there is great reason it should be so, That seeing the use should never cease, the Power likewise should never determine.  

Moses received it as chief Magistrate.  Being then not to determine, but to continue, it must descend to those that hold Moses place. I demand then, what place did Moses hold? Sure it is, that Aaron was now the high Priest, anointed and fully invested in all the rights of it, ever since the 8. Chap. of the last Book. Moses had in him now, no other Right, but that of the chief Magistrate. Therefore, as in that Right, and no other, he received & held them: So he was made Custos utriusque Tabulae: So, he is made Custos utriusque Tubae. But who can tell us better than he himself, in what right he held them? He doth it in the 5. verse of Deut. 33. (read it which way you will:) Erat in Iishrune Rex, or, 
〈…〉.  in rectissimo Rex, or, in rectitudine Rex, or, in recto Regis, dum congregaret Principes populi, & Tribus Israel: all come to this; that, though in strict propriety of speech, Moses were no King; yet, in this, he was in rectitudine Rex, or, in recto Regis, (that is) in this, had (as we say) Ius regal, that he might and did assemble the Tribes, & chief men of the Tribes, at his pleasure. Herein he was, Rex in rectitudine. For this was rectitudo Regis, A power Regal. And so it was holden in Egypt before Moses, even in the law of Nature: that without Pharaoh, 
Gen. 41.44.  no man might lift up hand or foot in all the land of Egypt: (suppose, to no public or principal motion,) and so hath it been holden in all Nations, as a special Power belonging to Dominion. Which maketh it seem strange, that those men, which in no cause are so fervent as when they plead, that Churchmen should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, 
Matt. 20.26.  vos autem non sic; may (I am sure) be said to them here in a truer sense, then as they commonly use to apply it.  

The chief Magistrate to succeed in it.  To conclude then this point, If Moses as in the right of chief Magistrate held this Power, it was from him to descend to the chief 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 himself settled in Moses & annexed to his place, lege perpetuâ, by an estate indefeizible, by a perpetual Law, throughout all their generations. Therefore, ever after by God's express order, from year to year, every year on the first day of the seventh month, were they blown by Moses first; and after by them that held his place, and the feast of the trumpets solemnly holden, as to put them in mind of the benefit thereby coming to them, so withal to keep alive & 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 appertain, to call Assemblies.  

Aaron's Assemblies, how called.  And how then shall Aaron's Assemblies be called? with what trumpet, they? God himself hath provided for that in the 10. ver. following, that with no other than these. (There is in all the Law no order for calling an Assembly, to what end, or for what cause soever, but this, and only this: No order for making any third trumpet: under these two therefore all are comprised:) This order there God taketh, 
Verse 10.  that Moses shall permit Aaron's sons to have the use of these trumpets. But the use, not the property, They must take them from Moses, as in the 31. Chap. 
Num. 31.6.  of this Book Phinees doth, But Erunt tibi; (Gods own words, Erunt tibi) must still be remembered: His they be, for all that: Moses the owner still, the right remains in him: Their sounding of them deprives not him of his interest, altars not the property: Erunt tibi, must still be true: that right must still be preserved. It may be, if we communicate with flesh and blood, we may think it more convenient (as some do) that God had delivered Moses and Aaron either of them one. But when we see Gods will by God's word what it is, that Moses is to have them both; we will let that pass as a Revelation of flesh and blood, and think that which God thinketh, to be most convenient.  
Now than if the Trumpets belong to Moses; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and that to this end, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that with them he may call the congregation, 
The two duties.  These two things do follow: 

First, that if he call, the congregation must not refuse to come:  
Secondly, that unless he call, they must not assemble of their own heads, but keep their places.   Briefly thus: the congregation must come when it is called: and it must be called yet it come. These are the two duties we own to the two trumpets, and both these have God's people ever duly performed.  
And yet not so, but that this Right hath been called in question, yea, even in Moses own time, (that we marvel 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 mark by whom, and what became of them.  
The first duty is, To come when they be called: and this was denied (in the 16. Chap. following 12. ver.) by Core, Dathan & their crew: 
1. To come when they be called.  Moses sounded his trumpet, sent to call them: they answer flatly, and that not once, but once and again, Non veniemus, They would not come, not once stir for him or his trumpet, they. A plain contradiction indeed: neither is there in all that Chapter any contradiction veri nominis, true and properly so to be called, but only that. You know what became of them; they went quick to hell for it: and woe be to them, even under the Gospel (saith S. Jude) that perish in the same contradiction, 
Jude 11.  the contradiction of Core.  
The second duty is, To be called yet they come: this likewise denied, 
2. To be called yet they come.  even Moses himself (that they in his place may not think strange of it) In the 20. Chapter of this very book: Water waxing scant, a company of them grew mutinous, and in tumultuous 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: And what followed you know; 
Cap. 20.13.  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 twain, this later is the worse: 
Called, and came not.  The former (that came not, being called) do but sit still, as if they were somewhat thick of hearing: But these later that come, 
Came uncalled.  being not called; either, they make themselves a trumpet, without ever a fac tibi: or else they offer to wring Moses trumpet out of his hands, and take it into their own. Take heed of this later: it is said there to be adversus Mosen, even against Moses himself. It is the very next forerunner to it: it pricks fast upon it. For they that meet against Moses will, when they have once thoroughly learned that lesson, will quickly perhaps grow capable of another; even to meet against Moses himself, as these did. 
Acts 19.40.  Periclitamur argui seditionis (saith the Towne-clearke,) We have done more than we can well answer: We may be indicted of treason for this days work, for coming 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 steps they tread, that deny them. Sure they have been baptised 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 Call.  
And now to our Saviour Christ's question: In the Law how is it written? How read 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 public Assemblies.  

Agreeable to the Law of Nature.  This is the Law of God; and that no judicial Law, peculiar to that people alone, but agreeable to the Law of Nature and Nations; (two Laws of force through the whole world) For even in the little Empire of the body natural, Principium motus, the beginning of all motion, is in, and from the head. There, all the knots, or (as they call them) all the conjugations of sinews have their head, by which all the body is moved. And as the Law of Nature, by secret instinct by the light of the Creation, 
To the Law of Nations.  annexeth the organ to the chiefest part: even so doth the Law of Nations, by the light of reason, to the chiefest person: and both fall just with the Law here written; Where, (by Erunt tibi) the same organ and power is committed to Moses the principal person, in that common wealth. The Law of Nations in this point, (both before the Law written, and since, where the Law written was not known,) might easily appear, if time would suffer, both in their general order for conventions so to be called; and in their general opposing to all conventicles called otherwise.  
Verily the Heathen laws made all such Assemblies unlawful, which the highest authority did not cause to meet, yea, though they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say Solon's Laws: yea, though sub praetextu Religionis, say the Roman Laws. Neither did the Christian Emperors think good to abate anything of that Right. Nay, they took more strait order: for besides the exiling of the person, which was the Law before, they proscribed the place, where, under pretence of Religion any such meetings should be. But I let them pass, and stand only 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; Custom overruleth Law. And the Custom or practice may go another way; and it is practise that ever best bewrayeth a Power. How then hath the practice gone? It is a necessary question this, and pertinent to the Text itself. For, here is a Power granted: and in vain is that Power that never cometh into act. Came then this Power into act? It is a Power to call the Congregation together; Were the Congregations called together by it? A grant there is, That Erunt tibi; So it should be: Did it take place? was it so? Erantnè illi? Had he it? Did he enjoy it? Let us look into that another while, what became of this Grant; what place it took. And we shall not offend Moses in so doing. It is his advise, 
The practice or use of this Power among the jews. Deut. 4.32.  and desire both; that we should inquire into the days past, that were before us, & ask, even from one end of Heaven to the other; to see how matters have been carried. So that, as our Saviour Christ sendeth us to the Law by this, In Lege quid scriptum est? so doth Moses direct us to the use and practise by his Interroga de diebus antiquis. I do ask then, These trumpets here given, this power to call together the Congregation, how hath it been used? Hath the Congregation been called accordingly in this, and no other manner? by this, & no other Power? It hath (as shall appear) and I will deal with no Assemblies, but only for matters of Religion.  
Of Moses, 
By Moses.  first there is no question: It is yielded that he called them, and dismissed them: and even so did joshua after him, 
joshua. Josh. 1.17.  no less than he; and they obeyed him in that Power, no less than 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 joshua, and those that succeeded him.  
The Covenant, and the renewing of the Covenant, are matters merely spiritual: yet, in that case did josua▪ (josua, not Eleazar) assemble all the Tribes, Levi and all, to Sichem, jos 24. called the Assembly at the first verse: dislolued it at the 28. For, 
Josh. 24.18.  if josua may call, he may dissolve too: Law, Reason, Sense, teach, That, Cuius est nolle, eius est & velle. That calling, & discharging, belong both to one power. Nay, Demetrius assembly, though they had come together disorderly, yet when the Towne-clearke (that should have called them together) did discharge them; they added not one fault to another, but went their ways, every man quietly, Demetrius himself and all: that, they are worse than Demetrius, that deny this.  
But, I pass to the Kings, (that Estate fitteth us better) There, 
David.  doth David call together the Priests and other persons Ecclesiastical, and that, even with these trumpets. And for what matters? Secular? Nay: but first, 
1. Chro. 15.4.  when the Ark was to be removed: And again, when the Offices of the Temple were to be set in order: 
1. Chro. 23.2.3.6.  things merely pertaining to Religion; And as he calleth them, 1. Chron. 15.4. So he dismisseth them, 1. Chron. 16.43.  
The like did Solomon, 
Solomon.  when the Temple was to be dedicated; called the Assembly, 2. Chron. 5.2. dissolved the Assembly in the 10. verse of the 7. Chap. following. The like did Asa: 
2. Chro. 15.14. Asa.  when Religion was to be restored, and a solemn oath of Association to be taken for the maintaining of it; with the sound of these trumpets did he it.  
jehoshaphat used them when a public Fast to be proclaimed. jehu used them, 
jehoshaphat. 2. Chro. 20.3. jehu. 2. Reg. 10.20. joas. 2. Chro. 24.5.  when a solemn Sacrifice to be performed. joas in a case of Dilapidations of the Temple, a matter merely Ecclesiastical. josias, 
josias. 2. Chron. 34.29.30.  when the Temple to be purified, & a mass of superstitions to be removed.  
In all these cases did all these Kings call all these conventions, of Priests and Levites, for matters of Religion. I insist only on the fact of Ezekias. 
Ezekias. 2. Chr. 29.15.  He was a King; he gave forth his precept for the Priests and all their brethren to assemble: wherefore? Ad res jehovae, for the affairs of the service of God, yea, God himself. There are 14. chief men of the Priests set down there by name, that by virtue of that precept of the Kings, came together themselves, they & their brethren, all, expraecepto Regis, ad res jehovae, by the King's authority, for matters merely of the Church. I know not what can be more plain: the matters spiritual: the persons assembled spiritual: and yet called by the King's trumpet.  
Thus, till the Captivity. In the Captivity, there have we Mordochee (when he came in place of authority) appointing the days of Purim, 
Mordocheus. Hester 9.17.  and calling all the jews in the Province together, to the celebrating of them.  
After the Captivity, 
Nehemias'. Nehe. 7.64.  Nehemias' kept the Trumpet still: and by it, first called the Priests to show their right to their places, by their genealogies, and after reduced them also to their places again, 
Nehe. 13.11.  when they were all shrunk away in time of his absence.  
These lead the practice till you come to the Maccabees: 
The Maccabees.  and there it is but too evident: they profess there expressly to Simeon, made then their ruler, That it should not be lawful for any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
1. Mac 14.44.  to call any assembly in the Land, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without him. A plain evidence, that so had ever gone the course of their government: Else, how should it come to pass, that the altering of Religion is still termed the deed of the King? that his disposition, godly, or otherwise, did always accordingly change the public 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 Religion 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 Maccabees, 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 interposed any prohibition against it.  
Would Esay (shall we once imagine) have endured Ezekias, him to call, or the Priests to come together, only by his precept, address jehovae; and not lift up his voice like a trumpet against it, 
Esay 58.1.  if it had not been (in his knowledge) the King's right, to command, and their duty to obey? Never certainly.  
What shall we say then? were all these wrong? shall we condemn them all? Take heed. In all that government, God hath no other children, 
Psal. 73.15.  but these: if we condemn these, we condemn the whole generation of his children. Yet, to this we are come now; that either we must condemn them all, one after another; the Kings as usurpers, for taking on them, to use more Power, than ever orderly they received; and the Prophets, for soothers of them, in that their unjust claim: or else confess they did no more, than they might; and exceeded not therein, the bounds of their calling. And indeed, that we must confess; for that is the truth.  
This than may serve, for the custom of Gods own elect people. But they were jews▪ and we would be loath, to judaize: and it may be, this was one of the clauses of the Law o● commandments, consisting of Ordinances which Christ came to abrogate. 
Ephes. 2.15.   
I demand therefore, When Christ came how was it then? will the like appear in the assembles since Christ? 
The practice or use of this Power among Christians.  The very like, every way, as consonaut to that of the old Testament, as may be. For Christ Matth. 18. giveth a promise of his assistance to such meetings: but sets no new order for calling of them, other than had been taken in the old. Therefore the same order to be kept still.  
A time there was (you know) after Christ, when they were Infidels; Kings and Kingdoms both. A time there followed; when Kings received Religion; and no sooner received they it, but they received this Power of the Trumpets with it. This, to be made manifest, 

1. By General Counsels.  
2. By National and Provincial Counsels; that have been assembled.  
3. under Emperors,  
4. and under Kings, by the space of many hundred years.    
1. And for General Counsels, this first: 
In general Counsels.  (to begin with;) that if those Assemblies be not rightly called, that by this Power are called; we have lost all our general Counsels at one blow. The Church of Christ hath to this day, never a General Council: unâ Liturâ, with one wipe, we dash them out all: we leave never a one, no not one. For all that ever have been, have been thus called and kept. Yea, those four first, which all Christians have ever had in so great reverence, and high estimation; not one of them a lawful Council, if this new assertion take place. This is a perilous inconvenience: yet this we must yield to, and more than this; if we seek to disable Assemblies, so holden. For sure it is, all the General Counsels were thus Assembled; all; all seven (for more are not to be reckoned:) the eight was only for a private business. The rest were only of the West Church alone, and so not general: The East and West together, make a general: The East and West together never met, but in one of those seven, for public affairs: unless it were once after, in that of Ferrara. And it is well known, that was in hope of help, on the East Church's part, which they never had; and so the Council never kept, but broken, even as soon as it was broken up.  
Briefly then to survey those seven. And I will not therein allege the reports of Stories, (they writ things they saw not, many times, and so frame matters to their own conceits: and many times are tainted with a partial humour) but only out of authentical Records in them, and out of the very acts of the Counsels themselves, best able to testify 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 appear.  
First then, for the great Nicene Council, the first General Congregation of all that were called in the Christian world: The whole Council in their Synodical Epistle written to the Church of Alexandria, witness, they were assembled, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (the holy Emperor Constantine gathering them together out of divers Cities and Provinees.) The whole Letter is extant upon record in Socr. 1.9. and Theodoret. 1.9. Give me leave to make here a little stand: For here, at this Council, was the pale first broken, and the right (if any such were) here, it went first away. At Nice there were then together, 318. Bishops, totius orbis lumina (as Victorinus well termeth them) the lights of the whole world; the chiefest and choicest men for holiness, learning, virtue, and valour, that the Christian Religion ever had before or since; men that had laid down their lives for the testimony of the truth. Did any of them refuse to come, being called by him, as not called aright? Or, coming, was there any one of them that did protest against it? or pleaded the Church's interest, to meet or themselves? Not one.  
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 speak a word for it, but sit still, and say nothing all the while? There were then and there present, Spyridion, Paphnutius Potamon, and divers beside, (but these I name) that had not long before, for their constancy, had their right eyes bored out, their right hame-strings, and the strings of their right-armpits cut in sunder. Did these want courage, think we? Were they become so saint hearted, that they durst not open their mouth, for their own due?  
Verily, that Council 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 Churches right, and suffered it, contrary to all equity, to be carried away; leaving a dangerous precedent therein, for all Counsels ever after, to the world's end. But, no such right there was: If there had been, they neither wanted wit to discern it, nor courage to claim it. But, they knew whose the Trumpets were: To whom (Erunt 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 Churches own peculiar, if appropriate unto it, (and so known to them to be) there ought to have been plain dealing, now at the very first Council of all; that if Constantine would embrace Religion, he must needs resign up one of his Trumpets, and forbear 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 Church's order, and manner of meeting then. Yes, there was Hosuis Bishop of Cordova, who had held the Council of Eluira in Spain, even in the time of persecution. 
Conc Eliberit. Tom. 1.600.  Hosius for the West. And for the East, there was Eustathius Bishop of Antioch, 
Concil. Ancyra. Tom. 1.446.  had held the like at Ancyra then too: (both the Counsels yet extant to be seen) and these two, Precedents of them. Yet were these twain, two that came first, and sat foremost at the Council 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 Council 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.  
2. The second General Council at Constantinople; Who called that Congregation? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Their own letter to the. Emperor is to be seen, professing they were thither assembled by his Writ.  
3. For the third at Ephesus; let the Acts of the Counsel (now set out in Greek) be looked on; Four several times they acknowledge, they were thither summoned by the emperors 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Oracle, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Beck, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Charge, and 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tom. 2.129. Convenient Concilio secund. sacravi praeceptinonem.  Commandment.  
4. For the fourth at Chalcedon, look but upon the very front of the Council; it proclaimeth itself, to be there assembled, Facta est Synodus, exdecreto Pijssimorum, & fidelissimorum Imperatorum, Valentiniani, & Martiani. And it is well known, it was first called at Nice; and then recalled from thence, and removed to Chalcedon, all wholly by the disposing of the Emperor.  
5. So saith the fifth at Constantinople, 
Tom. 2.579.2.666. Imperator Imstin. quintam oecumenicam Synodum Episcopis Ecclesiarum e●ocatis, coegit. Tom. 3.2.37.244. Sceundum pijssiman iussionem mansuetudinis vestrae. jis quae per mansuctissimae fortitudinis vestrae Sacram dudum praecepta sunt efficaciter promp●am obedientiam exhibere.  juxta pium iussum à Christo amati, & á Deocustoditi justiniani Imperatoris. They be their own words.  
6. And so the sixth at Constantinople, Secundù Imperialem sanctionem congregata est; And, pro obedientia quam debuimus. They be the express words of Agatho Bishop of Rome in the same Council.  
7. 
a Tom. 3.453.  And even so the seventh at Nice, Quae per pium Imperatorum decretum, congregata est, (meaning Constantine and Irene.)  
And these be all the General. In all which he force of the truth presenteth itself so learely, that 
b De Concil. lib 1 cap. 13.  Bellarmine is even dazzled with ●t: For, as one dazzled, he sets down divers reasons, why the Emperors were to call them in that very place, where he taketh upon him to prove the Emperors were not to call them.  
2. But it may be, General Counsels have a fashion by themselves: Those Congregations may be called, 
In Nationall and Provincial f●om Constantine to Instinian.  thus, But National, or Provincial, (such as ours,) How? Even so too and no otherwise. Constantine began with them first, before he proceeded to the General at Nice. 
Euseb. 10.5.  His Tractoria, or Writ, is extant to be seen. Euseb. 10.5. whereby he called the first Provincial Council in France. Fo● sure, by no Canon could the Bishop of Syracuse in Sicily, or Restitutus Bishop of London in Britain, be lawfully summoned, to Synod in France, (which they were,) but (〈◊〉 it was in deed) by the Emperors Writ only▪ But this he did at the beginning of his reign perhaps, while he was yet an unperfect Christian. Nay, even first and last, he did the same as at the beginning he called this; so, in the end of his Reign, the thirtieth year, the yea● before his death, called he the Council 〈◊〉 tire, and from thence, removed it to jerusalem and from thence, called them to appear before himself in Constantinople. The letters are to be seen, by which they were called, 
Socrat. 1.34.  Socr. 1.34. The like after him, did 
a Theodor. 2.8.  Constans at Sardice, 
b Sozom. 6.7.  p Valentinian at Lampsacus, 
c Tom. 1.7 18.  Theodosius at Aquileia, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45  Gratian at Thessalonica.  
It is too tedious to go through them all: Only 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 Churches right; he was there present, and Precedent both. Thus writeth he from the Council to the Emperor in his own name, and in the name of all the rest: 
Qui ad removendas altercationes congregare studuist is Sacerdotale Concilium. Tom. 1.718.  juxta mansuetudinis vestrae statuta convenimus: Hither we are assembled, by the appointment of your Clemency; and there is no one Council more plain, then that of S. Ambrose for this purpose. Yea, I add this, (which is a point to be considered,) that even then, when the emperors were professed Arrians; even then did the Bishops acknowledge their Power, ●o call Counsels: came to them being called: sued to them, that they might be called. Came ●o them, as Hosius, to that of 
a Tom. 1.680.  to that of 
b Socrat. 2.24.  and that of Seleucia; Sued for them, as 
c jucifer. oper.  Liberius to Constantius: as 
d Leo. Epist. 9  Leo to Theodosius, for the second Ephesin Council; Innocentius to Arcadius: And sometimes 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 own heads.  
But it may be, this was some Imperial power, 
Under Kings from justinian to Charles the Great.  and that Emperors had in this point more jurisdiction than Kings. Nor that neither: For about 500 years after Christ, when the Empire fell in pieces, and these Western parts came into the hands of Kings, those Kings had held, 
Synodus ex praecepto gloriosi ssimil egis Theo sorici congregata.  enjoyed, and practised the same power. In Italy, Theodoric at 
a Tom. 2.470.  Rome: Alaric at 
b Tom. 2.504.  Agatha: In France, Clowys (the firs● Christian King there) Childebert, Theodebert, and Cherebert: At 
c Tom. 2.5.11.  Orleans the first, 
d Tom. 2.558.  Auuerne, 
e Tom. 2.551.  the second 
f Tom. 2.817.  Tours. And after that again by Gunthramn, Clowys Carloman, and Pepin: At 
g Tom. 2.840.  Mascon first and 
h Tom. 2.857.  second, 
i Tom. 3 208.  Chalons: That which is called 
k Tom. 3.437.  Fra●cica, and that which is in 
l Tom. 3.439.  Vernis. Twenti● of them at the least in France.  
In Spain by ten several kings: in two Counsels at 
a Tom. 2.825.812.  Braccara, and in 
b Tom. 2.547.859. Tom. 3.67.79.87.181.184.204 216.374.  ten at Toledo, by the space of three hundredth years together. And how? under what terms? Peruse the Counsels themselves: their very Acts speak, ex 
a Tom. 2.270. Tom. 2.551.  Praecepto, 
b Tom. 3.67.  Imperio, 
c Tom. 3 184.  jussu, 
d Tom. 3.237.  Sanctione, 
e Tom. 3.391.  Nutu, 
f Tom. 3.391.  Decreto, ex 
g Tom. 3.84.  Euocatione, 
h Tom. 2.857.  Dispositione, 
i Tom. 3.208.  Ordinatione Regis: One saith, 
k Tom. 2.504.  Potestas permissa est nobis: Another, 
l Tom. 3.216.  Facultas data est nobis: A third, 
m Tom. 3.682.  Iniunctum est nobis à Rege. See their several styles: nothing can be more pregnant. And now we are gone, 800. years after Christ.  
Then arose there a kind of Empire here in the West, Under Charles the Great: 
From Charles the Greatto Arnulphus.  and did not he then take the Trumpets as his own, and use them six several times in calling six several Counsels at 
a Tom. 3.640.  Frankfurt, 
b Tom. 3.679.  Arles, 
c Tom. 3.682.  Toures, 
d Tom. 3.986.  Chalons, 
e Tom. 3.693.  Mentz, and 
f Tom. 3.700.  Rheims? And what sayeth he in them? Rheims I named last, take that: In conventu more priscorum Imperatorum congregato á pijssimo Domino nostro Carolo. That he called that Convention by no other right then as the manner of the ancient Emperors had been to do. Expressing under one, both what his was: and what the usage had ever been before him.  
The like after him did Ludovicus Pius, Lotharius, Ludovicus Balbus, Carolus calvus, Carolus Crassus, and Arnulphus, at the several Counsels holden at 
a Tom. 3.703.  Aken, 
b Tom. 3.832.  Mentz, p 
c Tom. 3.866.  Melden, 
d Tom. 3.977.  Worms, q 
e Tom. 4.17.  Colein, and 
f Tom. 4.28.  Tribur; and so held it till 900. years: For about that year (a year or two under or over) was holden the Council of Tribur in Germany, Cum Concilium sacrum continuari decrevisset: and 
g Tom. 4.41.  Praesidente pio Principe Arnulpho, By the Emperor Arnulphus Decree, himself then Precedent of it.  
And if it be excepted; There are of the Counsels which carry in their acts no mention how they were called: For them, we are to understand, that after the decrees of the first 
a Nicen. Can. 5.  Nicene Council were by Constantine's Edict confirmed, wherein, (as likewise in the Council of 
b Chalced. Can. 18.  Chalcedon,) it was ordered, each Province should yearly hold their Synods twice▪ but specially, after 
c Authent. 131.  justinian had made the decrees of the four first general Counsels to have the nature and force of Imperial Laws (a Law being thus passed for them,) we are to conceive, the emperors authority was in al● afterward, habitually at the least: that is, i● not (as in the other) by express and formal consent: yet by way of implied allowance, as passed by a former Grant.  
Well, thus far the Trumpet giveth a certain sound. Now after this, there is a great silence in the Volumes of the Counsels, in a manner for the space of 200. years, until the year 1180. or thereabout, when the 
a Tom. 4.101.  Council of Lateran was: and then indeed the case was altered. By that time had the Bishop of Rome by his skill and practise, 
One of the Trumpets gotten away.  got one of the Trumpets away, and carried it with him to Rome: so, leaving Princes but one: But so long they held it.  
Truly, three times so much time as we are allowed, would not serve for this one point of the Counsels; 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 Counsels General, Nationall, Provincial, called by Emperors, by Kings: Emperors of the East, of the West: Kings of Italy, France, Spain, Germany, (as before from Moses to the Maccabees: So he 〈◊〉 from Constantine to Arnulphus) for so many hundred years together, extant all, to be showed and seen, all clear and evident, all full and forcible for this Power: as indeed it is a cause that laboureth rather of plenty, than penury of proof. 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 serve from the way wherein so many and so holy ages have gone before us.  
Yes, something: For what say you to th● 300. years before Constantine? 
How in the time of persecution for 300. years before Constantine.  How went Assemblies then? who called them, all th● while? For diverse were holden that while In Palestine, about Faster: At Carthage, abo●… Heretics baptism; at Rome, about Nou●tus; at Antioch, about Paulus Samosaten●… How assembled these?  

1. As in Egypt.  Truly, even as this people here, of the jews, did before in Egypt, under the tyrant's of Pharaoh: they were then a Church vnd●… persecution, until Moses was raised up by God, a lawful Magistrate over them. The cases are like for all the world. No Magistrate did assemble them in Egypt. 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 fear, to encroach upon the Churches right: but, because he hated both Assembly and Congregation, and sought by all means to extinguish both. But this was no bar; but that when Moses arose, authorized by God, and had the Trumpets here, by God delivered him; he might take them, keep them, and use them, to that end, for which God gave them; to call the Congregation. And none then but he could do it, because to none, but him then, was this Power conveyed. They could not say to him now, as before one of them did in Egypt, Who made you a Commander over us, 
Exod. 2.14.  to call us together? nor plead in bar of the Trumpets, and say: Nay, but we will meet still, of ourselves, even as we did before in Egypt; we will still keep our old manner of conventions. No: for God had now taken another order: God I say, had now done it: And God shall (I trust) be allowed, to trauslate this Power to the principal member of the body, and to dispose of it, as it best pleaseth him.  

2. As under the captivity.  The very same case fell out again after in the captivity of Babylon, and again after that, in the persecution under Antiochus. And these three, 
3. As under Antiochus.  are all the patterns we have in the old Testament. As before in Egypt; so th●… they had meetings: but they were all l●… stealth: yet meetings, than they had. For Moses ceasing, and his right with him, the Powe● devolved to the body, to gather itself (as i● usual in such cases.) But then when Neb●mias after the Captivity, and Simeon Maccabeus after the fury of Antiochus, were rays●… them by God; when God had set them i● Moses place, they might lawfully do, as M●ses before had done; and take the silver Trumpets into their hands again: So soon as the● had a lawful Governor, the right return●● to him strait: And the Congregation none of them might then plead, Nay: but 〈◊〉 we did in Babylon, or as we did under Ant●…chus; So, and no otherwise, will we Assemble still. No, we see the contrary rather: Eu●… of themselves, 
1. Macc. 14.44.  they profess to Simeon pla●…ly: now, they have a lawful Governor, 〈◊〉 meeting should be from thence forth in th● land, without him, his privity and permission.  
And even as these two, Nehemias' and Simeon: even by the same right Constantine: 
So before Constantine.  by Moses right, all, all by the Commission here penned. By it did Constantine resume the Trumpet, and enjoy and exercise the Power of calling the Congregation: (For even Moses pattern and practise five sundry times at least doth Eusebius allege, in the life of Constantine to justify his proceed still by Moses example.) True it is therefore, that before Constantine's time, they met together as they durst, and took 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 blown it. But when Constantine came in place, in Moses place, it was lawful for him to do as Moses did: And so he did; and they never said to him, Nay, spare your Trumpet: look how we have done hitherto, we will do so even still: meet no otherwise now, then in former times we have; by our own agreement. As before it was said, this had been plain 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 plain difference between them, and a diverse respect to be had of each. If the succession of Magistrate be interrupted, in such case of necessity, the Church of herself maketh supply, because than God's Order ceaseth. But, God grau●ting a Constantine to them again, God's former positive order returneth, and the coun● is to proceed and go on, as before. When th● Magistrate and his authority was at any tim● wanting to the Church, forced she was to deal with her own affairs, within herself: so than was the Church wholly divided from Princes, and they from it. But when this wa●… of partition is pulled down, shall Moses hat● no more to do then Pharaoh, or Constanti●● then Nero? Congregations were so called under them: must they be so still under these too? No: no more than their manner of meeting in Egypt, (for all the world like this of the Primitive Church persecuted) was to be a rule, and to over rule these Trumpets here (in the text) either God for giving them, or Moses for taking them at his hands. This rather: If ever the Church fall into such bloody times, they must meet as they may, and come together as they can: They have no Moses, no Trumpet to call them. The times of Pharaoh and Nero are then their pattern. But, if it be so happy as to find the days of peace, Moses and Constantine are patterns for the days of peace: they have a Moses then: from that time forward they must give ear to the Trumpet. In a word, none can seek to have the Congregation so called (as before Constantine) but they must secretly, and by implication confess, They are a persecuted Church, as that then was, without a Moses, without a Constantine.  
The times then before Constantine are no bar, no kind of impeachment to Constantine's, no more than the times in Egypt were to Moses Right. And indeed no more they were for Constantine and his Successors had them, and held them till a thousand years after Christ, and then one of them (by what means 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 plain usurping; & an usurping (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 Aaron, but to Moses it was said, Et erunt tibi.  

The recovery of the Trumpets.  1. To draw to an end, It was then gotten away, and with some ado it was recouere● not long since: and what? shall we no● let it go, and destroy so soon that which so lately we built again? You may please to remember, there was not long since a Clerg● in place, that was wholly ad oppositum, and would never have yielded to reform 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 own hands. How then? how shal● 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 belonged. This was then good Divinity (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 Divinity then, and is it now no longer so? 
1. By the Presbytery.  Was the King but licenced for a while, to hold this power, till another Clergy were in; and must he then be deprived of it again? Was it then usurped from Princes; and are now Princes usurpers of it themselves? And is this all the difference in the matter of Assemblies; and calling of them: that there must be only a change, and that in stead of a foreign, they shall have a domestical, and instead 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 then Moses, it is so still: That we will be better advised, and not thus go against ourselves, and let truth be no longer truth, than it will serve our turns.  

2. By the people themselves, Penry, Barrow, etc.  2 And this calleth to my mind the like dealing of a sort of men, not long since here among us. A while they plied Prince and Parliament, with Admonitions, Supplications, Motions, and Petitions. An in them it was: their duty, their right, to frame all thing to their new invented plot: And this, 〈◊〉 long as any hope blew out of that coast. Bu● when, that way they saw it would not b● Then took they up a new Tenet, streight● 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 poor and simple must take this work in hand, and so by th● means the Trumpet prove their right, in the end: and so come by devolution to Demetri● and the craftsmen. Now, if not for lou● of the truth; yet, for very shame of these shifting absurdities; let these fantasies, be abandoned: and (that which Gods own mouth hath here spoken,) let it be for once, and forever true: That which once we truly held o● maintained for tureth, let us do so still: tha● we be not like evil servants, 
Luc. 19.22.  judged (Ex ●…proprio) out of their own mouths.  
Let me not over weary you; let this rathe● suffice. 
The Conclusion.  

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 followed Moses advise; inquired of the days before us, even from one end of heaven to the other; and found the practice of this Grant in Moses successors; and the Congregation so by them called: it remaineth, that as God by his Law hath taken this order, and his people in former ages 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 veniemus: Nor with Demetrius run together of ourselves, and think 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 yield 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, etc.      

The Edition of the Counsels here alleged, is that of Venice, by Dominicus Nicolinus in five Tomes.