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NVM. 10. verse 1, 2. 1. Then God spake to Moses, saying, 2. Make thee two Trumpets of siluer, of one whole peece shalt thou make them.NUM. 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.
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And thou shalt haue them (or they shalbe for thee) to assemble (or, NONLATINALPHABET NONLATINALPHABET to cal together) the Congregation, and to remooue the Campe.
And thou shalt have them (or they shall for thee) to assemble (or, to call together) the Congregation, and to remove the Camp.
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AMong diuers and sundry Commissions granted in the Lawe, for the benefite and better order of Gods people;
AMong diverse and sundry Commissions granted in the Law, for the benefit and better order of God's people;
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this (which I haue read) is one. Giuen (as wee see) per Ipsum Deum, by God himselfe:
this (which I have read) is one. Given (as we see) per Ipsum God, by God himself:
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and that viuae vocis Oraculo, by expresse warrant from his owne mouth, Then God spake to Moses, saying.
and that viuae Vocis Oraculo, by express warrant from his own Mouth, Then God spoke to Moses, saying.
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And it is a graunt of the Right and Power of the trumpets, and with them, of assembling the people of God.
And it is a grant of the Right and Power of the trumpets, and with them, of assembling the people of God.
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A Right & Power not to be lightly accounted of, or to be heard of with slight attention: A Right & Power not to be lightly accounted of, or to be herd of with slight attention:
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It is a matter of great weight and consequence, The calling of Assemblies. There is yerely a solemne Feast holden in memory of it,
It is a matter of great weight and consequence, The calling of Assemblies. There is yearly a solemn Feast held in memory of it,
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and that by Gods owne appoyntment, no lesse then of the Passeouer, or of the Law it selfe,
and that by God's own appointment, no less then of the Passover, or of the Law it self,
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Euen the Feast of the Trumpets, much about this time of the yeere, the latter Aequinoctiall.
Even the Feast of the Trumpets, much about this time of the year, the latter Equinoctial.
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And God appoynteth no Feast but in remembrance of some speciall benefite.
And God appointeth no Feast but in remembrance of Some special benefit.
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It is therefore one of his speciall benefits, and high fauours vouchsafed them, and to be regarded accordingly.
It is Therefore one of his special benefits, and high favours vouchsafed them, and to be regarded accordingly.
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This Power hitherto, euer since they came out of Egypt, and that God adopted them for his people,
This Power hitherto, ever since they Come out of Egypt, and that God adopted them for his people,
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vnto this very day and place had God kept in his owne hands, as to him alone of right properly belonging.
unto this very day and place had God kept in his own hands, as to him alone of right properly belonging.
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For vnto this very day, and place, the people of God, as they had assembled many times and oft:
For unto this very day, and place, the people of God, as they had assembled many times and oft:
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so it was euer (they be the very last words of the last Chapter, which serue for an introduction to these of ours) euer, all their meetings and remouings were, by immediate warrant frō God himselfe. so it was ever (they be the very last words of the last Chapter, which serve for an introduction to these of ours) ever, all their meetings and removings were, by immediate warrant from God himself.
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But here now, God no longer intending, thus to warne them still by speciall direction from his owne selfe,
But Here now, God no longer intending, thus to warn them still by special direction from his own self,
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but to set ouer this power, once for all: Here hee doeth it.
but to Set over this power, once for all: Here he doth it.
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This is the primary passing it from GOD, and deriuing it to Moses, who was the first that euer held it by force of the Law written.
This is the primary passing it from GOD, and deriving it to Moses, who was the First that ever held it by force of the Law written.
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For, to this place they came by the sound of Gods; and from this place they dislodged, by the sound of Moses Trumpet.
For, to this place they Come by the found of God's; and from this place they dislodged, by the found of Moses Trumpet.
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And it is a point very considerable what day and place this was;
And it is a point very considerable what day and place this was;
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for it appeareth, they were yet at Sinni, by the 12. verse: yet, at the very Mount of GOD, by the 33. of this Chapter, euen then, when this Commission came foorth;
for it appears, they were yet At Sinni, by the 12. verse: yet, At the very Mount of GOD, by the 33. of this Chapter, even then, when this Commission Come forth;
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So that this power is as ancient as the Law. At no other place, nor no other time deli•ered, then euen the Law it selfe:
So that this power is as ancient as the Law. At no other place, nor no other time deli•ered, then even the Law it self:
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when the two Tables were giuen, the two Trumpets were giuen:
when the two Tables were given, the two Trumpets were given:
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and Moses that was made keeper of both the Tables, made likewise keeper of both the Trumpets;
and Moses that was made keeper of both the Tables, made likewise keeper of both the Trumpets;
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both at Sinai: both at one time: As if there were some neere alliance betweene the Law and Assemblies. And so there is:
both At Sinai: both At one time: As if there were Some near alliance between the Law and Assemblies. And so there is:
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Assemblies being euer a speciall meanes to reuiue the Law, (as occasions serue) and to keepe it in life;
Assemblies being ever a special means to revive the Law, (as occasions serve) and to keep it in life;
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As, if the Law it selfe therefore lacked yet something, and were not perfect and full without them:
As, if the Law it self Therefore lacked yet something, and were not perfect and full without them:
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So, till this Graunt was passed, they stayed still at Sinai, and so soone as euer this was passed, they presently remoued.
So, till this Grant was passed, they stayed still At Sinai, and so soon as ever this was passed, they presently removed.
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To entreat then of this power.
To entreat then of this power.
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The story of the Bible would serue our turne to shew vs, who haue had the exercise of it in their handes, from time to time, if that were enough. But that is not enough;
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;
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For the errors first & last, about this point, from hence they seeme to grow, that men looke not backe enough;
For the errors First & last, about this point, from hence they seem to grow, that men look not back enough;
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haue not an eye to this, how it was in the beginning, by the very Law of GOD.
have not an eye to this, how it was in the beginning, by the very Law of GOD.
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Being therfore to search for the Original warrant; by which the Assemblies of Gods people are called, and kept:
Being Therefore to search for the Original warrant; by which the Assemblies of God's people Are called, and kept:
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this place of Numbers is generally agreed to be it: That here, it is first found, and here it is first founded;
this place of Numbers is generally agreed to be it: That Here, it is First found, and Here it is First founded;
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euen in the Lawe, the best ground for a Power that may be.
even in the Law, the best ground for a Power that may be.
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In Lege quid scriptūest? quomodo legis? (saith our Sauiour) What is written in the Law? how read you there? as if he should say: In Lege quid scriptūest? quomodo Legis? (Says our Saviour) What is written in the Law? how read you there? as if he should say:
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If it be to be read there, it is well: then must it needs be yeelded to:
If it be to be read there, it is well: then must it needs be yielded to:
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there is no excepting to it then, vnlesse you will except to Law, and Lawgiuer, to God and all.
there is no excepting to it then, unless you will except to Law, and Lawgiver, to God and all.
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Let vs then come to this Commission. The points of it be three: First, two trumpets of siluer, to bee made out of one whole peiece, both:
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 peiece, both:
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Secondly, with these trumpets, the Congregation to be called, & the Campe remooued: Thirdly, Moses to make these Trumpets, and, being made, to vse them to these ends. These three: The Instrument: The end for which: The partie to whom.
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.
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Now, (to marshal these in their right order,) 1. The end is to be first Sapiens semper incipit à fine (saith the Philosopher.) A wise man begins euer at the end:
Now, (to marshal these in their right order,) 1. The end is to be First Sapiens semper incipit à fine (Says the Philosopher.) A wise man begins ever At the end:
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for that indeed, is Causa causarum (as Logique teacheth vs:) The cause of al the causes;
for that indeed, is Causa Causarum (as Logic Teaches us:) The cause of all the Causes;
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the cause that sets them all on working. 2. Then next, the Instrument, which applyeth this power to this end. 3. And so last, the Agent, who is to guide the Instrument,
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,
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and to whome both Instrument and Power is committed. 1. The end for which this Power is conueied, is double;
and to whom both Instrument and Power is committed. 1. The end for which this Power is conveyed, is double;
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as the subiect is double, wheron it hath his operation: The Campe, and the Congregation. On either of these, a speciall act exercised: To remooue the Campe: To call together the Congregation:
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:
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One for Warre, the other for Peace. That of the Camp, hath no longer vse, then while it is warre.
One for War, the other for Peace. That of the Camp, hath no longer use, then while it is war.
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God forbid that should be long: nay, God forbid it should be at all. The best remouing of the Campe, is the remouing of it quite and cleane away.
God forbid that should be long: nay, God forbid it should be At all. The best removing of the Camp, is the removing of it quite and clean away.
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But if it be not possible, if it lye not in vs to haue peace with all men, if warre must be, here is order for it.
But if it be not possible, if it lie not in us to have peace with all men, if war must be, Here is order for it.
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But the calling of the Congregation, that is it: that is to continue, and therefore, that, which we to deale with.
But the calling of the Congregation, that is it: that is to continue, and Therefore, that, which we to deal with.
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The calling of the Congregation, (as in the two next verses) either in whole, or in part;
The calling of the Congregation, (as in the two next Verses) either in Whole, or in part;
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either of all the Tribes, or but of the chiefe and principall men in them. A power for both these:
either of all the Tribes, or but of the chief and principal men in them. A power for both these:
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And (in a word) a power generall, for calling Assemblies: Assemblies in warre: Assemblies in peace: Assemblies of the whole:
And (in a word) a power general, for calling Assemblies: Assemblies in war: Assemblies in peace: Assemblies of the Whole:
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Assemblies of each, or any part. 2. This Power, to bee executed by instruments; The Instruments to bee Trumpets: Two in number:
Assemblies of each, or any part. 2. This Power, to be executed by Instruments; The Instruments to be Trumpets: Two in number:
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Those to be of siluer, and both of one entire piece of siluer.
Those to be of silver, and both of one entire piece of silver.
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3. This power, and the executing of it by these Instruments, committed to Moses: First, hee to haue the making of these Trumpets:
3. This power, and the executing of it by these Instruments, committed to Moses: First, he to have the making of these Trumpets:
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Factibi: Then, hee to haue the right to them being made:Factibi: Then, he to have the right to them being made:
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Et erūt tibi: Then, he to vse them to call the Congregation, and, if need be, to remooue the Campe.Et erūt tibi: Then, he to use them to call the Congregation, and, if need be, to remove the Camp.
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None to make any Trumpet but he. None to haue any Trumpet but hee.
None to make any Trumpet but he. None to have any Trumpet but he.
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None to meddle with the calling of the Congregation, or remoouing the Campe with them but he,
None to meddle with the calling of the Congregation, or removing the Camp with them but he,
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or by his leaue and appointment. Wherein as we find the Grant ful;
or by his leave and appointment. Wherein as we find the Grant full;
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so are we further to search and see, Whether this Grant tooke place or no? Whether as these Trumpets were made & giuen to call the Congregation,
so Are we further to search and see, Whither this Grant took place or no? Whither as these Trumpets were made & given to call the Congregation,
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so the Congregation from time to time, haue bin called by these trumpets.
so the Congregation from time to time, have been called by these trumpets.
av dt n1 p-acp n1 p-acp n1, vhb vbn vvn p-acp d n2.
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And so first of the granting this Power to be executed, and then of the executing this Power so graunted. So haue we tvvo subiects:
And so First of the granting this Power to be executed, and then of the executing this Power so granted. So have we tvvo Subjects:
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The Campe, and the Congregation. Two acts: to Assemble, and to Remoue. Two Instruments: the two siluer Trumpets. Two Powers, to make them:
The Camp, and the Congregation. Two acts: to Assemble, and to Remove. Two Instruments: the two silver Trumpets. Two Powers, to make them:
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To owe them being made, for the two acts or ends before specified: First, for calling the Assembly, & then for dislodging the Campe.
To owe them being made, for the two acts or ends before specified: First, for calling the Assembly, & then for dislodging the Camp.
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And all these cōmitted to Moses. The summe of all is:
And all these committed to Moses. The sum of all is:
cc d d vvn p-acp np1. dt n1 pp-f d vbz:
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the establishing in Moses, the Prerogatiue and Power, of calling and dissoluing Assemblies about publique affaires.
the establishing in Moses, the Prerogative and Power, of calling and dissolving Assemblies about public affairs.
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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 euery motion:
Then God spoke to Moses, etc. IF we be to begin with the end: the end is Assembling. Assembling, is reduced to Motion. Not to every motion:
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but to the very chiefest of all: as that which draweth together all; and so at once mooueth all.
but to the very chiefest of all: as that which draws together all; and so At once moveth all.
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For, as in the Soule, when the minde summoneth all the powers and faculties together:
For, as in the Soul, when the mind summoneth all the Powers and faculties together:
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Or in the body, when all the sinewes ioyne their forces together, it is vultimum potentiae: So, in the body politicke,
Or in the body, when all the sinews join their forces together, it is vultimum potentiae: So, in the body politic,
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when all the Estates are drawen together into one; it is nixus rather then motus, a maine sway, rather then a motion:
when all the Estates Are drawn together into one; it is Nixus rather then motus, a main sway, rather then a motion:
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Or, if a motion, it is motus Magnus, no common and ordinarie, but an extraordinarie great motion.
Or, if a motion, it is motus Magnus, no Common and ordinary, but an extraordinary great motion.
cc, cs dt n1, pn31 vbz fw-la fw-la, dx j cc j, cc-acp dt j j n1.
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Such a motion is Assembling, and such is the nature of it.
Such a motion is Assembling, and such is the nature of it.
d dt n1 vbz vvg, cc d vbz dt n1 pp-f pn31.
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Yet, euen this, (great and extraordinarie as it is) such, and so vrgent occasions may, and doe daily arise;
Yet, even this, (great and extraordinary as it is) such, and so urgent occasions may, and do daily arise;
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as, very requisite it is, such meetings there should bee:
as, very requisite it is, such meetings there should be:
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very requisite (I say) both in Warre and in Peace, both for the Campe and for the Congregation.
very requisite (I say) both in War and in Peace, both for the Camp and for the Congregation.
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The ground whereof seemeth to be; That, Power dispersed may doe many things: but to doe some, it must be vnited. Vnited in consultation:
The ground whereof seems to be; That, Power dispersed may do many things: but to do Some, it must be united. United in consultation:
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For, that which one eye cannot discerne, many may. Vnited in action:
For, that which one eye cannot discern, many may. United in actium:
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For, many hands may discharge that by parts, which in whole, were too troublesome for any.
For, many hands may discharge that by parts, which in Whole, were too troublesome for any.
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But, Action is more proper to warre: That is the Assembly of fortitude: And, Consultation rather for Peace:
But, Actium is more proper to war: That is the Assembly of fortitude: And, Consultation rather for Peace:
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That is the Assembly of Prudence. And in Peace, chiefely, for making of Lawes: That is the Assembly of Prudence. And in Peace, chiefly, for making of Laws:
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For that, euery man is more willing to submit himselfe to that, whereof all doe agree.
For that, every man is more willing to submit himself to that, whereof all do agree.
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The whole Campe, Then, when it is assembled, will be the more surely fortified: And, the whole Congregation, when it is Assembled, will be the more soundly aduised.
The Whole Camp, Then, when it is assembled, will be the more surely fortified: And, the Whole Congregation, when it is Assembled, will be the more soundly advised.
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And, hereby it commeth to passe, that there euer hath, and euer will be, great vse of calling Assemblies.
And, hereby it comes to pass, that there ever hath, and ever will be, great use of calling Assemblies.
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Let me adde yet one thing further, to bring it home to our selues.
Let me add yet one thing further, to bring it home to our selves.
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There is no people vnder heauen, may better speake for the vse of Assemblies, then wee: There is no people under heaven, may better speak for the use of Assemblies, then we:
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There was nothing that did our Ancestours the Britaines more hurt, (saith Tacitus of them) nothing that turned them to greater preiudice,
There was nothing that did our Ancestors the Britaines more hurt, (Says Tacitus of them) nothing that turned them to greater prejudice,
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then this one, That they met not, they consulted not in common: but euery man ran a course by himselfe of his owne head:
then this one, That they met not, they consulted not in Common: but every man ran a course by himself of his own head:
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And, this was the greatest aduantage the Romane had of them; they were not so wise, as to know what good there was in publicke conuentions. Therefore, great vse of Assemblies;
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;
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may wee say of all others.
may we say of all Others.
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Now, if they bee needfull for the Campe, and for the Congregation, as it is a Ciuill body;
Now, if they be needful for the Camp, and for the Congregation, as it is a Civil body;
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I doubt not, but I may adde also, euery way as needfull for the Congregation properly so called (that is) the Church.
I doubt not, but I may add also, every Way as needful for the Congregation properly so called (that is) the Church.
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The Church hath her wars to fight: The Church hath her Lawes to make. Warres with heresies:
The Church hath her wars to fight: The Church hath her Laws to make. Wars with heresies:
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wherein experience teacheth vs, it is matter of lesse difficultie to raze a good Fort then to cast down a strong imagination;
wherein experience Teaches us, it is matter of less difficulty to raze a good Fort then to cast down a strong imagination;
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and more easie to driue out of the field a good armie of men, then to chase out of mens minds a heape of fond opinions, hauing once taken head.
and more easy to driven out of the field a good army of men, then to chase out of men's minds a heap of found opinions, having once taken head.
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Now, heresies haue euer bin best put to flight by the Churchs Assemblies, (that is) Councels,
Now, heresies have ever been best put to flight by the Churches Assemblies, (that is) Counsels,
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as it were by the Armies of Gods Angels (as Eusebius calleth them) yea, it is wel knowen, some heresies could neuer be throughly mastred, or conquered but so.
as it were by the Armies of God's Angels (as Eusebius calls them) yea, it is well known, Some heresies could never be thoroughly mastered, or conquered but so.
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Then for the Churches Lawes (which we cal Canons and Rules) made to restaine or redresse abuses, they haue alwayes likewise bene made at her Assemblies in Councels, and not elsewhere.
Then for the Churches Laws (which we call Canonas and Rules) made to restain or redress Abuses, they have always likewise be made At her Assemblies in Counsels, and not elsewhere.
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So that, as requisite are Assemblies for the Congregation, in this sense as in any other.
So that, as requisite Are Assemblies for the Congregation, in this sense as in any other.
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By this then that hath bene said, it appeareth that Gods Fac tibi here, is no more then needes;
By this then that hath be said, it appears that God's Fac tibi Here, is no more then needs;
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but that meete it is, the Trumpets be put to making. And so I passe ouer to the Instruments, which is the second part.
but that meet it is, the Trumpets be put to making. And so I pass over to the Instruments, which is the second part.
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ASsembling (we said) is reduced to motion. Motions a worke of power. Power is executed Organicè (that is) by Instrument:
ASsembling (we said) is reduced to motion. Motions a work of power. Power is executed Organicè (that is) by Instrument:
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So an Instrument we must haue, wherewithall to stirre vp, or to begin this Motion. 1. That Instrument to be the Trumpet. So an Instrument we must have, wherewithal to stir up, or to begin this Motion. 1. That Instrument to be the Trumpet.
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It is the sound, that GOD himselfe made choise of, to vse at the publishing or proclaiming his Law. It is the found, that GOD himself made choice of, to use At the publishing or proclaiming his Law.
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And the same sound hee will haue continued, and vsed stil; for Assemblies, which are (as hath been said) speciall supporters of his Law:
And the same found he will have continued, and used still; for Assemblies, which Are (as hath been said) special supporters of his Law:
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And the very same he wil vse too, at the last, when he will take accompt of the keeping or breaking of it;
And the very same he will use too, At the last, when he will take account of the keeping or breaking of it;
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which shall be done, In tuba nouissima, by the sound of the last Trumpe.
which shall be done, In Tubam nouissima, by the found of the last Trump.
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And he holdeth on, or continueth one and the same Instrument, to shew, it is one and the same Power, that continueth still:
And he holds on, or Continueth one and the same Instrument, to show, it is one and the same Power, that Continueth still:
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that whether an Angel blow it, as at Sinai;
that whither an Angel blow it, as At Sinai;
cst cs dt n1 vvb pn31, c-acp p-acp np1;
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or whether Moses, as euer after, it is one sound, euen Gods sound, Gods voice, we heare in both.
or whither Moses, as ever After, it is one found, even God's found, God's voice, we hear in both.
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2. They are to be twaine, for the two Assemblies, that follow in the two next verses;
2. They Are to be twaine, for the two Assemblies, that follow in the two next Verses;
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eyther of the whole tribes, Coagmentatiuè: or of the chiefe and choice persons of them only, Repraesentatiuè. And for the two Tables, also.
either of the Whole tribes, Coagmentatiuè: or of the chief and choice Persons of them only, Repraesentatiuè. And for the two Tables, also.
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For euen this very moneth, the first day, they are vsed to a Ciuil end: the tenth day to a Holy, for the day of Expiation:
For even this very Monn, the First day, they Are used to a Civil end: the tenth day to a Holy, for the day of Expiation:
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of which this later belongeth to the first; that former, to the second Table. 3. They are to be of siluer:
of which this later belongeth to the First; that former, to the second Table. 3. They Are to be of silver:
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(not to seeke after speculations) onely, for the Metals sake, which hath the shrillest and cleerest sound of all others. (not to seek After speculations) only, for the Metals sake, which hath the shrillest and Clearest found of all Others.
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4. They are to be of one whole peece both of them, not of two diuerse:
4. They Are to be of one Whole piece both of them, not of two diverse:
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And that must needs haue a meaning: it cannot bee for nothing:
And that must needs have a meaning: it cannot be for nothing:
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For vnlesse it were for some meaning, what skilled it els, though they had bin made of two seuerall plates? but only to shew, that both assemblies are vnius iuris, both of one & the same right:
For unless it were for Some meaning, what skilled it Else, though they had been made of two several Plataea? but only to show, that both assemblies Are Unius iuris, both of one & the same right:
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as the trumpets are wrought, and beaten out, both of one entire peece of Bullion. 3. BVt it will be to small purpose, to stand much vpō the Instrument:
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:
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I make way therefore to the third point: how they shall be bestowed, who shall haue the dealing with them:
I make Way Therefore to the third point: how they shall be bestowed, who shall have the dealing with them:
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For on them depends, and with them goeth the Power of calling Assemblies. First, to whom these Trumpets, to whom this Power was granted, to call the Congregation:
For on them depends, and with them Goes the Power of calling Assemblies. First, to whom these Trumpets, to whom this Power was granted, to call the Congregation:
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And then, whether the Congregation were euer after so called, by this Power, and these Trumpets.
And then, whither the Congregation were ever After so called, by this Power, and these Trumpets.
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1. Where first, it will be soone agreed (I trust) that euery body must not be allowed to be a maker of Trumpets:
1. Where First, it will be soon agreed (I trust) that every body must not be allowed to be a maker of Trumpets:
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nor, when they bee made, that they hang, where who that list may blow them: (that is,) that euery man, hand ouer head, is not to be in case, to drawe multitudes together:
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:
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There will be (saith S. Luke) Turbatio non minima, no small adoe, if that may be suffred.
There will be (Says S. Lycia) Turbation non minima, no small ado, if that may be suffered.
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If Demetrius getting together his fellow craftesmen, they may of their owne heads, rush into the common Hal,
If Demetrius getting together his fellow craftsmen, they may of their own Heads, rush into the Common Hall,
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and there keepe a showting and crying two houres together; not knowing most of them, why they came thither, and yet thither they came.
and there keep a shouting and crying two hours together; not knowing most of them, why they Come thither, and yet thither they Come.
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There is not so much good, in publique meetings, but there is thrice as much hurt, in such as this:
There is not so much good, in public meetings, but there is thrice as much hurt, in such as this:
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No Common-wealth, no not popular Estates could euer endure them: Nay, NONLATINALPHABET, (say both Scripture and Nature) Let all bee done in order:
No Commonwealth, no not popular Estates could ever endure them: Nay,, (say both Scripture and Nature) Let all be done in order:
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let vs haue NONLATINALPHABET, Lawfull orderly Assemblies, or else none at all. Away then with this confusion (to begin with) away with Demetrius Assemblies. let us have, Lawful orderly Assemblies, or Else none At all. Away then with this confusion (to begin with) away with Demetrius Assemblies.
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To auoid then this confusion, some must haue this Power, for, and in the name of the rest.
To avoid then this confusion, Some must have this Power, for, and in the name of the rest.
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Shal it be one, or more? (for that is next.) Nay, but one, (saith God) in saying, Tibi. Where I wish you marke this;
Shall it be one, or more? (for that is next.) Nay, but one, (Says God) in saying, Tibi. Where I wish you mark this;
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That as at the first he tooke this Power into his owne handes, and called them still together himselfe: That as At the First he took this Power into his own hands, and called them still together himself:
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So here he deriueth this Power immediatly from himselfe, vnto one: without first setling it, in any body collectiue at all.
So Here he deriveth this Power immediately from himself, unto one: without First settling it, in any body collective At all.
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It is from our purpose to enter the question, Whether the Power were in the whole body originally, seeing though it were, it is now by the positiue ordinance of God otherwise disposed:
It is from our purpose to enter the question, Whither the Power were in the Whole body originally, seeing though it were, it is now by the positive Ordinance of God otherwise disposed:
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The reason may seeme to be; Partly, necessity of expedition: The trumpets may need to be blowen sometimes, suddenly, sooner, then diuerse can well meete, and agree vpon it too: Partly, auoyding of distraction:
The reason may seem to be; Partly, necessity of expedition: The trumpets may need to be blown sometime, suddenly, sooner, then diverse can well meet, and agree upon it too: Partly, avoiding of distraction:
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The two Trumpets may bee blowen, two diuerse wayes, if they be in two hands; and so shall the Trumpet giue an vncertaine sound, 1. Corin. 14.8. and how shall the Congregation know, whither to assemble? Nay (a worse matter yet then all that:) so may we haue Assembly against Assembly:
The two Trumpets may be blown, two diverse ways, if they be in two hands; and so shall the Trumpet give an uncertain found, 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 Assembly:
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and rather then so, better no assembly at all. Therefore, as God would haue them, both made of one peece:
and rather then so, better no assembly At all. Therefore, as God would have them, both made of one piece:
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so wil he haue them both made ouer to one Person, for Tibi implieth one.
so will he have them both made over to one Person, for Tibi Implies one.
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Who is that one? It is to Moses God speaketh, to him is this Tibi directed:
Who is that one? It is to Moses God speaks, to him is this Tibi directed:
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Him doth God nominate, and of his Person make choise, first, to make these trumpets. No man to make, No man to haue the hammering of any trumpet but he.
Him does 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.
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And, there is no question, but for Aaron, and his sonnes the Priests: they are to call the Leuites, to call the people together to their Assemblies;
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;
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How shall they warne them together, vnlesse they may make a Trumpet too? But, if there be any question about this;
How shall they warn them together, unless they may make a Trumpet too? But, if there be any question about this;
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Gods proceeding here, will put all out of question: For, to whom giueth hee this charge? Not to Aaron, is this spoken;
God's proceeding Here, will put all out of question: For, to whom gives he this charge? Not to Aaron, is this spoken;
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but to Moses: Aaron receiueth no charge to make any Trumpet: Neuer a fac tibi, to him;
but to Moses: Aaron receiveth no charge to make any Trumpet: Never a fac tibi, to him;
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neither in this, nor in any other place. To Moses is this charge giuen. And to Moses: Not, Make thee one, (one for secular affaires;
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;
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that, they would allow him, but fac tibi duas: Make thee two, Make both. 2. Well, the making is not it.
that, they would allow him, but fac tibi Duas: Make thee two, Make both. 2. Well, the making is not it.
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One may make, and another may haue: Sic vos non vobis: You know the old Verse;
One may make, and Another may have: Sic vos non vobis: You know the old Verse;
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When they be made, & done; then who shall owe them? It is expressed that, too;
When they be made, & done; then who shall owe them? It is expressed that, too;
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Et erunt tibi: They shall be for thee.Et erunt tibi: They shall be for thee.
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They shall be, not one for thee, and another for Aaron: but Erunt tibi, They shall be both for thee: They shall bee both thine. 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.
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A thirde, if they can finde, they may lay claime to that; But both these are for Moses.
A Third, if they can find, they may lay claim to that; But both these Are for Moses.
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We haue then the deliuery of them to Moses to make, which is a kinde of seizin,
We have then the delivery of them to Moses to make, which is a kind of seizin,
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or a Ceremony inuesting him with the right of them. Wee haue beside, plaine wordes, to lead their possession;
or a Ceremony investing him with the right of them. we have beside, plain words, to led their possession;
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and those wordes operatiue, Erunt tibi: That as none to make them;
and those words operative, Erunt tibi: That as none to make them;
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so none to owne them being made, but Moses. And what would we haue more to shew vs, Cuius sunt Tubae, whose the Trumpets be;
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;
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or, whose is the right of calling Assemblies? It is Moses certainly, and he by vertue of these, stands seized of it. To goe yet further:
or, whose is the right of calling Assemblies? It is Moses Certainly, and he by virtue of these, Stands seized of it. To go yet further:
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But, was not all this to Moses for his time onely;
But, was not all this to Moses for his time only;
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and as it begun in him, so to take end with him? Was it not one of these same Priuilegia personalia, quae non trahuntur in exemplum, A priuiledge peculiar to him,
and as it begun in him, so to take end with him? Was it not one of these same Priuilegia personalia, Quae non trahuntur in exemplum, A privilege peculiar to him,
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and so no precedent to be made of it? No:
and so no precedent to be made of it? No:
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for if you looke but a little forward to the 8. verse following, there you shall see, That this power which God here conueyeth;
for if you look but a little forward to the 8. verse following, there you shall see, That this power which God Here conveyeth;
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this Law of the siluer Trumpets, is a Law to last for euer, euen throughout all their generations, not that generation onely.
this Law of the silver Trumpets, is a Law to last for ever, even throughout all their generations, not that generation only.
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And there is great reason it should be so, That seeing the vse should neuer cease, the Power likewise should neuer determine.
And there is great reason it should be so, That seeing the use should never cease, the Power likewise should never determine.
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Being then not to determine, but to continue, it must descend to those that hold Moses place.
Being then not to determine, but to continue, it must descend to those that hold Moses place.
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I demand then, what place did Moses hold? Sure it is, that Aaron was now the high Priest, anointed and fully inuested in all the rights of it, euer since the 8. Chapter of the last Booke.
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. Chapter of the last Book.
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Moses had in him now, no other Right, but that of the chiefe Magistrate. Therefore, as in that Right, and no other, he receiued and held them:Moses had in him now, no other Right, but that of the chief Magistrate. Therefore, as in that Right, and no other, he received and held them:
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So he was made Custos vtriusque Tabulae: So, he is made Custos vtriusque Tubae. But who can tell vs better then he himselfe, in what right he held them? He doth it in the 5. verse of Deut. 33. (reade it which way you wil:) Erat in Iishrune Rex, or, in rectissimo Rex, or, in rectitudine Rex, or, in Recto Regis, dum congregaret Principes populi, & Tribus Israel: al come to this;
So he was made Custos vtriusque Tabulae: So, he is made Custos vtriusque Tubae. But who can tell us better then he himself, in what right he held them? He does it in the 5. verse of Deuteronomy 33. (read it which weigh you will:) Erat in Ishru Rex, or, in rectissimo Rex, or, in Rectitude Rex, or, in Recto Regis, dum congregaret Princes People, & Tribus Israel: all come to this;
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that, though in strict proprietie of Speech, Moses were no King;
that, though in strict propriety of Speech, Moses were no King;
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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,
yet, in this, he was in Rectitude Rex, or, in Recto Regis, (that is,) in this, had (as we say) Just Regale, that he might and did assemble the Tribes,
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and chiefe men of the Tribes, at his pleasure. Herein hee was, Rex in Rectitudine. For this was Rectitudo Regis, A Power Regall.
and chief men of the Tribes, At his pleasure. Herein he was, Rex in Rectitude. For this was Rectitudo Regis, A Power Regal.
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And so it was holden in Egypt before Moses, euen in the Law of Nature:
And so it was held in Egypt before Moses, even in the Law of Nature:
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that without Pharao, no man might lift vp hand or foote in all the land of Egypt: (suppose, to no publike or principall motion,) and so hath it bin holden in all Nations,
that without Pharaoh, 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 held in all nations,
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as a speciall Power belonging to Dominion.
as a special Power belonging to Dominion.
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Which maketh it seeme strange, that those men, which in no cause are so feruent as when they pleade, that Churchmen should not NONLATINALPHABET, that is, haue Dominion;
Which makes 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;
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doe yet hold this Power, which hath euer beene reputed most proper to Dominion, should belong to none, but to them only.
do yet hold this Power, which hath ever been reputed most proper to Dominion, should belong to none, but to them only.
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Our Sauiour Christs, vos autem non sic; may (I am sure) be sayd to thē here in a truer sense,
Our Saviour Christ, vos autem non sic; may (I am sure) be said to them Here in a truer sense,
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then as they commonly vse to apply it.
then as they commonly use to apply it.
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To conclude then this poynt, If Moses as in the Right of chiefe Magistrate held this Power, it was from him to descend to the chiefe Magistrates after him ouer the people of God,
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,
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and they to succeed him, as in his place;
and they to succeed him, as in his place;
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so in this right, it being by God himselfe settled in Moses and annexed to his place, lege perpetuâ, by an estate indefeizible, by a perpetuall Law, throughout all their generations.
so in this right, it being by God himself settled in Moses and annexed to his place, lege perpetuâ, by an estate indefeizible, by a perpetual Law, throughout all their generations.
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Therfore, euer after by Gods expresse order, from yeere to yeere, euery yeere on the first day of the seuenth moneth, were they blowen by Moses first,
Therefore, ever After by God's express order, from year to year, every year on the First day of the Seventh Monn, were they blown by Moses First,
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and after by them that held his place, & the feast of the trumpets solemnely holden,
and After by them that held his place, & the feast of the trumpets solemnly held,
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as to put them in mind of the benefite thereby comming to them, so withall to keepe aliue and fresh still in the knowledge of all, That this Power belonged to their place, that so none might euer be ignorant to whom it did of right appertaine, to call Assemblies.
as to put them in mind of the benefit thereby coming to them, so withal 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 appertain, to call Assemblies.
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And how then shall Aarons Assemblies be called? with what Trumpet, they? God himselfe hath prouided for that in the tenth verse following, that with no other then these. (There is in all the Law no order for calling an Assembly, to what end,
And how then shall Aaron's Assemblies be called? with what Trumpet, they? God himself hath provided for that in the tenth verse following, that with no other then these. (There is in all the Law no order for calling an Assembly, to what end,
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or for what cause soeuer, but this, and onely this: No order for making any third Trumpet:
or for what cause soever, but this, and only this: No order for making any third Trumpet:
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vnder these two therfore all are comprised:) This order there God taketh, that Moses shall permit Aarons sonnes to haue the vse of these trumpets.
under these two Therefore all Are comprised:) This order there God Takes, that Moses shall permit Aaron's Sons to have the use of these trumpets.
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But the vse, not the property, They must take them from Moses, as in the 31. Chap. of this booke Phinees doeth,
But the use, not the property, They must take them from Moses, as in the 31. Chap. of this book Phinehas doth,
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But Erunt tibi; (Gods owne words, Erunt tibi ) must still be remembred: His they be, for all that:
But Erunt tibi; (God's own words, Erunt tibi) must still be remembered: His they be, for all that:
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Moses the owner still, the right remaynes in him: Their sounding of them depriues not him of his interest, alters not the property:Moses the owner still, the right remains in him: Their sounding of them deprives not him of his Interest, alters not the property:
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Erunt tibi, must still be true: that right must still bee preserued.Erunt tibi, must still be true: that right must still be preserved.
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It may be, if we communicate with flesh and blood, we may thinke it more conuenient (as some doe) that God had deliuered Moses and Aaron either of them one.
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.
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But when wee see Gods will by Gods word what it is, that Moses is to haue them both;
But when we see God's will by God's word what it is, that Moses is to have them both;
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we will let that passe as a Reuelation of flesh and blood, and thinke that which God thinketh, to be most conuenient.
we will let that pass as a Revelation of Flesh and blood, and think that which God Thinketh, to be most convenient.
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Now then if the Trumpets belong to Moses; and that to this ende, that with them hee may call the congregation, These two things do follow:
Now then if the Trumpets belong to Moses; and that to this end, that with them he may call the congregation, These two things do follow:
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First, that if he call, the congregatiō must not refuse to come:
First, that if he call, the congregation must not refuse to come:
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Secondly, that vnlesse he call, they must not assemble of their owne heades, but keepe their places. Briefly thus:
Secondly, that unless he call, they must not assemble of their own Heads, but keep their places. Briefly thus:
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the congregation must come when it is called: and it must be called yer it come.
the congregation must come when it is called: and it must be called year it come.
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These are the two dueties wee owe to the two Trumpets, and both these haue Gods people euer duely performed.
These Are the two duties we owe to the two Trumpets, and both these have God's people ever duly performed.
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And yet not so, but that this Right hath bin called in question, yea, euen in Moses owne time, (that we marueile not,
And yet not so, but that this Right hath been called in question, yea, even in Moses own time, (that we marvel not,
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if it be so now) and both these dueties denied him, euen by those who were aliue and present then,
if it be so now) and both these duties denied him, even by those who were alive and present then,
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when God gaue him the Trumpets. But marke by whom, and what became of them. The first duety is, To come when they be called:
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:
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and this was denied (in the 16. Chap. following 12 verse ) by Core, Dathan and their crewe.
and this was denied (in the 16. Chap. following 12 verse) by Core, Dathan and their crew.
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Moses sounded his trumpet, sent to call them:Moses sounded his trumpet, sent to call them:
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they answere flatly, and that not once, but once and againe, Non veniemus, They would not come, not once stirre for him or his Trumpet, they. A plaine contradiction indeed:
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:
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neither is there in all that Chapter any contradiction verinominis, true and properly so to be called, but onely that.
neither is there in all that Chapter any contradiction verinominis, true and properly so to be called, but only that.
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You know what became of them; they went quick to hell for it:
You know what became of them; they went quick to hell for it:
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and wo be to them, euen vnder the Gospell (saith S. Iude ) that perish in the same cōtradiction, the contradiction of Core.
and woe be to them, even under the Gospel (Says S. Iude) that perish in the same contradiction, the contradiction of Core.
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The second duety is, To be called yer they come:
The second duty is, To be called year they come:
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this likewise denied, euen Moses himselfe (that they in his place may not think strange of it) In the 20. Chapter of this very booke:
this likewise denied, even Moses himself (that they in his place may not think strange of it) In the 20. Chapter of this very book:
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Water waxing skant, a company of them grewe mutinous, and in tumultuous maner, without any sound of the trumpet, assembled of them selues. But these are branded too:
Water waxing skant, a company of them grew mutinous, and in tumultuous manner, without any found of the trumpet, assembled of them selves. But these Are branded too:
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The water they got, is called the water of Meriba: And what followed you know; None of them that drunke of it, came into the land of Promise.
The water they god, is called the water of Meribah: And what followed you know; None of them that drunk of it, Come into the land of Promise.
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God swore they should not enter into his rest. Nowe, as both these are bad: so of the twaine, this later is the worse:
God swore they should not enter into his rest. Now, as both these Are bad: so of the twaine, this later is the Worse:
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The former (that come not, being called) doe but sit still, as if they were somewhat thicke of hearing: The former (that come not, being called) do but fit still, as if they were somewhat thick of hearing:
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But these later that come, being not called;
But these later that come, being not called;
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either, they make themselues a trumpet, without euer a fac tibi: or els they offer to wring Moses Trumpet out of his hands, either, they make themselves a trumpet, without ever a fac tibi: or Else they offer to wring Moses Trumpet out of his hands,
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and take it into their owne. Take heede of this later: it is sayd there to bee aduersus Mosen, euen against Moses himselfe.
and take it into their own. Take heed of this later: it is said there to be Adversus Moses, even against Moses himself.
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It is the very next forerunner to it: it prickes fast vpon it.
It is the very next forerunner to it: it pricks fast upon it.
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For they that meet against Moses wil, when they haue once throughly learned that lesson, wil quickly perhaps grow capable of another;
For they that meet against Moses will, when they have once thoroughly learned that Lesson, will quickly perhaps grow capable of Another;
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euen to meete against Moses himselfe, as these did.
even to meet against Moses himself, as these did.
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Periclitamur argui seditionis (saith the Town-clearke,) We haue done more then wee can well answere: Periclitamur argui seditionis (Says the Town-clearke,) We have done more then we can well answer:
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We may be indicted of Treason for this dayes worke, for comming together without a Trumpet:
We may be indicted of Treason for this days work, for coming together without a Trumpet:
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and yet it was for Diana, that is, for a matter of Religion.
and yet it was for Diana, that is, for a matter of Religion.
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You see then whose the Right is, and what the duties bee to it, and in whose steps they treade, that denie them.
You see then whose the Right is, and what the duties be to it, and in whose steps they tread, that deny them.
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Sure they haue bene baptized or made to drinke of the same water (the water of Meriba ) that euer shall offer, to doe the like, to draw together without Moses Call.
Sure they have be baptised or made to drink of the same water (the water of Meribah) that ever shall offer, to do the like, to draw together without Moses Call.
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And now to our Sauiour Christs question: In the Lawe how is it written? How reade you? Our answere is: There it is thus written: and thus we reade:
And now to our Saviour Christ question: In the Law how is it written? How read you? Our answer is: There it is thus written: and thus we read:
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That Moses hath the Right of the Trumpets: That they to go euer with him & his successors:
That Moses hath the Right of the Trumpets: That they to go ever with him & his Successors:
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and that to them belongeth the power of calling the publike Assemblies. This is the Law of God;
and that to them belongeth the power of calling the public Assemblies. This is the Law of God;
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and that no iudiciall Law, peculiar to that people alone, but agreeable to the Law of Nature and Nations; (two laws of force through the whole world) For euen in the litle Empire of the body naturall, Principium motus, the beginning of all motion, is in, and from the head. 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.
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There, all the knots, or (as they call them) all the coningations of sinewes haue their head, by which all the body is moued.
There, all the knots, or (as they call them) all the coningations of sinews have their head, by which all the body is moved.
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And as the Law of Nature, by secret instinct by the light of the Creation, annexeth the organe to the chiefest part:
And as the Law of Nature, by secret instinct by the Light of the Creation, annexeth the organ to the chiefest part:
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euen so doth the law of Nations, by the light of reason, to the chiefest person:
even so does the law of nations, by the Light of reason, to the chiefest person:
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and both fall iust with the Law here written;
and both fallen just with the Law Here written;
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Where, (by Erunt tibi ) the same organ and power is committed to Moses the principall person, in that common wealth.
Where, (by Erunt tibi) the same organ and power is committed to Moses the principal person, in that Common wealth.
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The Law of Nations in this point, (both before the Law written, & since, where the Law written was not knowen,) might easily appeare,
The Law of nations in this point, (both before the Law written, & since, where the Law written was not known,) might Easily appear,
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if time would suffer, both in their generall order for conuentions so to be called; and in their generall opposing to all conuenticles called otherwise.
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.
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Verily the Heathen Lawes made all such Assemblies vnlawfull, which the highest Authority did not cause to meete, yea, though they were NONLATINALPHABET. say Solons Lawes:
Verily the Heathen Laws made all such Assemblies unlawful, which the highest authority did not cause to meet, yea, though they were. say Solons Laws:
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yea, though sub praetextu Religionis, say the Romane Lawes. Neither did the Christian Emperours thinke good to abate any thing of that Right.
yea, though sub praetextu Religion, say the Roman Laws. Neither did the Christian emperors think good to abate any thing of that Right.
uh, cs fw-la fw-la fw-la, vvb dt jp n2. av-d vdd dt njp n2 vvb j pc-acp vvi d n1 pp-f d j-jn.
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Nay, they tooke more straight order:
Nay, they took more straight order:
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for besides the exiling of the person, which was the Law before, they proscribed the place, where, vnder pretence of Religion any such meetings should bee.
for beside the exiling of the person, which was the Law before, they proscribed the place, where, under pretence of Religion any such meetings should be.
c-acp p-acp dt vvg pp-f dt n1, r-crq vbds dt n1 a-acp, pns32 vvd dt n1, c-crq, p-acp n1 pp-f n1 d d n2 vmd vbi.
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But I let them passe, and stand onely on the written Law, the Law of God.
But I let them pass, and stand only on the written Law, the Law of God.
p-acp pns11 vvb pno32 vvi, cc vvb av-j p-acp dt j-vvn n1, dt n1 pp-f np1.
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WE haue Law then for vs, That Moses is euer to call the Congregation. But though we haue Law, Mos vincit Legem; Custome ouer-ruleth Law.
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.
pns12 vhb n1 av p-acp pno12, cst np1 vbz av pc-acp vvi dt n1. p-acp cs pns12 vhb n1, fw-la fw-la fw-la; n1 j n1.
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And the Custome or practise may go another way; and it is practise that euer best bewrayeth a Power.
And the Custom or practice may go Another Way; and it is practice that ever best bewrayeth a Power.
cc dt n1 cc n1 vmb vvi j-jn n1; cc pn31 vbz n1 cst av av-j vvz dt n1.
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How then hath the practise gone? It is a necessary question this, and pertinent to the Text it selfe.
How then hath the practice gone? It is a necessary question this, and pertinent to the Text it self.
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For, here is a Power granted: and in vaine is that Power that neuer commeth into act.
For, Here is a Power granted: and in vain is that Power that never comes into act.
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Came then this Power into acte? It is a Power to call the Congregation together;
Come then this Power into act? It is a Power to call the Congregation together;
np1 av d n1 p-acp n1? pn31 vbz dt n1 pc-acp vvi dt n1 av;
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Were the Congregations called together by it? A graunt there is, That Erunt tibi; So it should be:
Were the Congregations called together by it? A grant there is, That Erunt tibi; So it should be:
vbdr dt n2 vvd av p-acp pn31? dt n1 pc-acp vbz, cst fw-la fw-la; av pn31 vmd vbi:
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Did it take place? was it so? Erantnè illi? Had hee it? Did he enioy it? Let vs looke into that another while, what became of this Graunt; what place it tooke.
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.
vdd pn31 vvi n1? vbds pn31 av? fw-la fw-la? vhd pns31 pn31? vdd pns31 vvi pn31? vvb pno12 vvi p-acp d j-jn n1, r-crq vvd pp-f d vvb; q-crq n1 pn31 vvd.
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And we shal not offend Moses in so doing. It is his aduise, & desire both;
And we shall not offend Moses in so doing. It is his advise, & desire both;
cc pns12 vmb xx vvi np1 p-acp av vdg. pn31 vbz po31 n1, cc vvb d;
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that we should enquire into the dayes past, that were before vs, and aske, euen from one end of Heauen to the other; that we should inquire into the days past, that were before us, and ask, even from one end of Heaven to the other;
cst pns12 vmd vvi p-acp dt n2 j, cst vbdr p-acp pno12, cc vvi, av p-acp crd n1 pp-f n1 p-acp dt j-jn;
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to see how matters haue bene caried.
to see how matters have be carried.
pc-acp vvi c-crq n2 vhb vbn vvn.
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So that, as our Sauiour Christ sendeth vs to the Lavv by this, In Lege quid scriptum est? so doeth Moses direct vs to the vse and practise by his Interroga de diebus antiquis. I doe aske then, These Trumpets heere giuen, this povver to call together the Congregation,
So that, as our Saviour christ sends 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,
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how hath it beene vsed? Hath the Congregation beene called accordingly in this, and no other maner? by this,
how hath it been used? Hath the Congregation been called accordingly in this, and no other manner? by this,
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and no other Power? It hath (as shall appeare:) and I will deale with no Assemblies,
and no other Power? It hath (as shall appear:) and I will deal with no Assemblies,
cc dx j-jn n1? pn31 vhz (c-acp vmb vvi:) cc pns11 vmb vvi p-acp dx n2,
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but onely for matters of Religion. Of Moses, first there is no question: It is yeelded that hee called them, and dismissed them:
but only for matters of Religion. Of Moses, First there is no question: It is yielded that he called them, and dismissed them:
cc-acp av-j c-acp n2 pp-f n1. pp-f np1, ord pc-acp vbz dx n1: pn31 vbz vvn cst pns31 vvd pno32, cc vvd pno32:
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and euen so did Iosue after him, no lesse then he;
and even so did Iosue After him, no less then he;
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and they obeyed him in that Power, no lesse then Moses: And as for that which is obiected concerning Moses, that hee for a time delt in matters of the Priests office, it hath no colour in Iosue, and those that succeeded him.
and they obeyed him in that Power, no less then Moses: And as for that which is objected Concerning Moses, that he for a time dealt in matters of the Priests office, it hath no colour in Iosue, and those that succeeded him.
cc pns32 vvd pno31 p-acp d n1, av-dx av-dc cs np1: cc c-acp p-acp d r-crq vbz vvn vvg np1, cst pns31 p-acp dt n1 vvd p-acp n2 pp-f dt ng1 n1, pn31 vhz dx n1 p-acp np1, cc d cst vvd pno31.
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The Couenant, and the renewing of the Couenant, are matters meerely spirituall:
The Covenant, and the renewing of the Covenant, Are matters merely spiritual:
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yet, in that case did Iosua (Iosua, not Eleazar ) assemble all the Tribes, Leui and all, to Sichem, Ios. 24. called the Assembly at the first verse:
yet, in that case did Iosua (Iosua, not Eleazar) assemble all the Tribes, Levi and all, to Sichem, Ios. 24. called the Assembly At the First verse:
av, p-acp d n1 vdd np1 (np1, xx np1) vvi d dt n2, np1 cc d, pc-acp np1, np1 crd vvd dt n1 p-acp dt ord n1:
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dissolued it at the 28. For, if Iosua may call, hee may dissolue too: Law, Reason, Sense, teach, That, ( uius est nolle, eius est & velle.
dissolved it At the 28. For, if Iosua may call, he may dissolve too: Law, Reason, Sense, teach, That, (uius est nolle, eius est & velle.
vvn pn31 p-acp dt crd p-acp, cs np1 vmb vvi, pns31 vmb vvi av: n1, n1, n1, vvb, cst, (crd fw-la fw-la, fw-la fw-la cc fw-fr.
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That calling, and discharging, belong both to one power Nay, Demetrius assembly, though they had come together disorderly;
That calling, and discharging, belong both to one power Nay, Demetrius assembly, though they had come together disorderly;
cst vvg, cc vvg, vvb d p-acp crd n1 uh-x, np1 n1, cs pns32 vhd vvn av av-j;
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yet when the Towne-clearke (that should haue called them together) did discharge them;
yet when the Town-clerk (that should have called them together) did discharge them;
av c-crq dt n1 (cst vmd vhi vvn pno32 av) vdd vvi pno32;
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they added not one fault to another, but went their wayes, euery man quietly, Demetrius himselfe and all:
they added not one fault to Another, but went their ways, every man quietly, Demetrius himself and all:
pns32 vvd xx crd n1 p-acp j-jn, cc-acp vvd po32 n2, d n1 av-jn, np1 px31 cc d:
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that, they are worse then Demetrius, that deny this.
that, they Are Worse then Demetrius, that deny this.
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But, I passe to the Kings, (that Estate fitteth vs better) There, doeth Dauid call together the Priests and other persons Ecclesiasticall,
But, I pass to the Kings, (that Estate fits us better) There, doth David call together the Priests and other Persons Ecclesiastical,
p-acp, pns11 vvb p-acp dt n2, (cst n1 vvz pno12 vvi) a-acp, vdz np1 vvb av dt n2 cc j-jn n2 j,
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and that, euen with these Trumpets. And for what matters? Secular? Nay: but first, when the Arke was to bee remoued:
and that, even with these Trumpets. And for what matters? Secular? Nay: but First, when the Ark was to be removed:
cc cst, av-j p-acp d n2. cc p-acp r-crq n2? j? uh-x: cc-acp ord, c-crq dt n1 vbds pc-acp vbi vvn:
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And againe, when the Offices of the Temple were to be set in order: things meerely pertayning to Religion;
And again, when the Offices of the Temple were to be Set in order: things merely pertaining to Religion;
cc av, c-crq dt n2 pp-f dt n1 vbdr pc-acp vbi vvn p-acp n1: n2 av-j vvg p-acp n1;
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And as he calleth them, 1. Chro. 15.4. So he dismisseth them, 1. Chron. 16.43. The like did Salomon, when the Temple was to be dedicated;
And as he calls them, 1. Chro 15.4. So he dismisseth them, 1. Chronicles 16.43. The like did Solomon, when the Temple was to be dedicated;
cc c-acp pns31 vvz pno32, crd np1 crd. av pns31 vvz pno32, crd np1 crd. dt av-j vdd np1, c-crq dt n1 vbds pc-acp vbi vvn;
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called the Assembly, 2. Chron. 5.2. dissolued the Assembly in the 10. verse of the 7. Chap. following.
called the Assembly, 2. Chronicles 5.2. dissolved the Assembly in the 10. verse of the 7. Chap. following.
vvn dt n1, crd np1 crd. vvn dt n1 p-acp dt crd n1 pp-f dt crd np1 vvg.
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The like did Asa: when Religion was to be restored, and a solemne othe of Association to be taken for the maintaining of it: The like did Asa: when Religion was to be restored, and a solemn other of Association to be taken for the maintaining of it:
dt av-j vdd np1: c-crq n1 vbds pc-acp vbi vvn, cc dt j n1 pp-f n1 pc-acp vbi vvn p-acp dt vvg pp-f pn31:
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vvith the sound of these Trumpets did he it. Iehoshaphat vsed them when a publike Fast to be proclaymed.
with the found of these Trumpets did he it. Jehoshaphat used them when a public Fast to be proclaimed.
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Iehu vsed them, vvhen a solemne Sacrifice to be performed. Ioas in a case of Dilapidations of the Temple, a matter meerely Ecclesiasticall. Iehu used them, when a solemn Sacrifice to be performed. Joash in a case of Dilapidations of the Temple, a matter merely Ecclesiastical.
np1 vvd pno32, c-crq dt j n1 pc-acp vbi vvn. np1 p-acp dt n1 pp-f n2 pp-f dt n1, dt n1 av-j j.
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Iosias, vvhen the Temple to be purified, and a masse of superstitions to be remoued. Iosias, when the Temple to be purified, and a mass of superstitions to be removed.
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In all these cases did all these Kings call all these Conuentions, of Priestes and Leuites, for matters of Religion.
In all these cases did all these Kings call all these Conventions, of Priests and Levites, for matters of Religion.
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I insist onely on the fact of Ezekias. Hee was a King; hee gaue forth his precept for the Priestes and all their brethren to assemble: I insist only on the fact of Ezekias. He was a King; he gave forth his precept for the Priests and all their brothers to assemble:
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wherefore? Adres Iehouae, for the affaires of the seruice of God, yea, God himselfe.
Wherefore? Adres Iehouae, for the affairs of the service of God, yea, God himself.
c-crq? np1 fw-la, p-acp dt n2 pp-f dt n1 pp-f np1, uh, np1 px31.
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There are 14. chiefe men of the Priestes set downe there by name, that by vertue of that precept of the Kings, came together themselues, they and their brethren, all, ex praecepto Regis, ad res Iehouae, by the Kings authoritie,
There Are 14. chief men of the Priests Set down there by name, that by virtue of that precept of the Kings, Come together themselves, they and their brothers, all, ex praecepto Regis, ad Rest Iehouae, by the Kings Authority,
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for matters meerely of the Church. I knowe not what can bee more playne: The matters spirituall: the persons assembled, spirituall:
for matters merely of the Church. I know not what can be more plain: The matters spiritual: the Persons assembled, spiritual:
c-acp n2 av-j pp-f dt n1. pns11 vvb xx r-crq vmb vbi av-dc j: dt n2 j: dt n2 vvn, j:
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and yet called by the Kings Trumpet. Thus, till the Captiuity.
and yet called by the Kings Trumpet. Thus, till the Captivity.
cc av vvn p-acp dt ng1 n1. av, c-acp dt n1.
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In the Captiuity, there haue vve Mardochee (when hee came in place of authoritie) appoynting the dayes of Purim, and calling all the Ievves in the prouince together, to the celebrating of them.
In the Captivity, there have we Mordecai (when he Come in place of Authority) appointing the days of Purim, and calling all the Jewish in the province together, to the celebrating of them.
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After the Captiuitie, Nehemias kept the Trumpet still:
After the Captivity, Nehemiah kept the Trumpet still:
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and by it, first called the Priests to shew their right to their places, by their genealogies, & after reduced them also to their places againe,
and by it, First called the Priests to show their right to their places, by their genealogies, & After reduced them also to their places again,
cc p-acp pn31, ord vvd dt n2 pc-acp vvi po32 n-jn p-acp po32 n2, p-acp po32 n2, cc p-acp vvd pno32 av p-acp po32 n2 av,
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when they were all shrunke away in time of his absence.
when they were all shrunk away in time of his absence.
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These leade the practise til you come to the Maccabees: and there it is but too euident:
These lead the practice till you come to the Maccabees: and there it is but too evident:
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they professe there expresly to Simeon, made then their Ruler, That it should not be lawfull for any NONLATINALPHABET:
they profess there expressly to Simeon, made then their Ruler, That it should not be lawful for any:
pns32 vvb a-acp av-j p-acp np1, vvd av po32 n1, cst pn31 vmd xx vbi j p-acp d:
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to call any assembly in the land, NONLATINALPHABET without him. A plaine euidence, that so had euer gone the course of their gouernment: to call any assembly in the land, without him. A plain evidence, that so had ever gone the course of their government:
pc-acp vvi d n1 p-acp dt n1, p-acp pno31. dt j n1, cst av vhd av vvn dt n1 pp-f po32 n1:
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Else, how should it come to passe, that the altering of Religion is still termed the deed of the King? that his disposition, godly,
Else, how should it come to pass, that the altering of Religion is still termed the deed of the King? that his disposition, godly,
av, q-crq vmd pn31 vvi pc-acp vvi, cst dt n-vvg pp-f n1 vbz av vvn dt n1 pp-f dt n1? cst po31 n1, j,
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or otherwise, did alwayes accordingly change the publike face of Religion? which thing the Priests by themselues neuer did,
or otherwise, did always accordingly change the public face of Religion? which thing the Priests by themselves never did,
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neither could at any time hinder from being done.
neither could At any time hinder from being done.
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Had the Priests, vvithout him, bene possessed of this povver of Assembling, how had any Acte concerning Religion passed without them? In them it had bene to stop it at any time,
Had the Priests, without him, bene possessed of this power of Assembling, how had any Act Concerning Religion passed without them? In them it had be to stop it At any time,
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if they had (of themselues) had this power of Assembling themselues, to set order in matters of Religion.
if they had (of themselves) had this power of Assembling themselves, to Set order in matters of Religion.
cs pns32 vhd (pp-f px32) vhd d n1 pp-f vvg px32, pc-acp vvi n1 p-acp n2 pp-f n1.
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Thus, from Moses to the Maccabees, vvee see in vvhose hands this povver vvas.
Thus, from Moses to the Maccabees, we see in whose hands this power was.
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And what should I say more? There was in all Gods people no one religious King, but this Povver hee practised:
And what should I say more? There was in all God's people not one religious King, but this Power he practised:
cc q-crq vmd pns11 vvi dc? pc-acp vbds p-acp d ng1 n1 xx pi j n1, cc-acp d n1 pns31 vvd:
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And there was of all Gods Prophets no one, that euer interposed any prohibition against it.
And there was of all God's prophets no one, that ever interposed any prohibition against it.
cc a-acp vbds pp-f d ng1 n2 av-dx crd, cst av vvd d n1 p-acp pn31.
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Would Esay (shal we once imagine) haue endured Ezekias, him to call, or the Priests to come together, onely by his precept, ad res Iehouae; and not lift vp his voice like a trumpet against it,
Would Isaiah (shall we once imagine) have endured Ezekias, him to call, or the Priests to come together, only by his precept, ad Rest Iehouae; and not lift up his voice like a trumpet against it,
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if it had not bin (in his knowledge) the Kings right, to command, and their dutie to obey? Neuer certainly.
if it had not been (in his knowledge) the Kings right, to command, and their duty to obey? Never Certainly.
cs pn31 vhd xx vbn (p-acp po31 n1) dt n2 j-jn, pc-acp vvi, cc po32 n1 pc-acp vvi? av-x av-j.
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What shall wee say then? were all these wrong? shall we condemne them all? Take heed.
What shall we say then? were all these wrong? shall we condemn them all? Take heed.
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In all that gouernment, God hath no other children, but these: if we condemne these, we condemne the whole generation of his children.
In all that government, God hath no other children, but these: if we condemn these, we condemn the Whole generation of his children.
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Yet, to this we are come now; that either we must condemne them all, one after another;
Yet, to this we Are come now; that either we must condemn them all, one After Another;
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the Kings as vsurpers, for taking on them, to vse more Power, then euer orderly they receiued;
the Kings as usurper's, for taking on them, to use more Power, then ever orderly they received;
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and the Prophets, for soothers of them, in that their vniust claime: or els confesse they did no more, then they might;
and the prophets, for soothers of them, in that their unjust claim: or Else confess they did no more, then they might;
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and exceeded not therein, the bounds of their calling. And indeed, that wee must confesse; for that is the truth.
and exceeded not therein, the bounds of their calling. And indeed, that we must confess; for that is the truth.
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This then may serue, for the custome of Gods ovvne elect people.
This then may serve, for the custom of God's own elect people.
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But they vvere Ievves, and vve vvould be loth, to Iudaize: and it may be, this vvas one of the clauses of the Lawe of commandements, consisting of Ordinances which Christ came to abrogate.
But they were Jewish, and we would be loath, to Judaize: and it may be, this was one of the clauses of the Law of Commandments, consisting of Ordinances which christ Come to abrogate.
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I demand therefore, When Christ came, how was it then? will the like appeare in the assemblies since Christ? The very like, euery way,
I demand Therefore, When christ Come, how was it then? will the like appear in the assemblies since christ? The very like, every Way,
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as consonant to that of the olde Testament, as may be. For Christ Matth. 18. giueth a promise of his assistance to such meetings:
as consonant to that of the old Testament, as may be. For christ Matthew 18. gives a promise of his assistance to such meetings:
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but sets no nevv order for calling of them, other then had bene taken in the old.
but sets no new order for calling of them, other then had be taken in the old.
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Therefore the same order to be kept still. A time there was (you know) after Christ, vvhen they vvere Infidels; Kings and Kingdomes both. A time there follovved; vvhen Kings receiued Religion;
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;
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and no sooner receiued they it, but they receiued this Power of the Trumpets with it.
and no sooner received they it, but they received this Power of the Trumpets with it.
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This, to be made manifest, 1. By Generall Councels. 2. By National and Prouincial Councels;
This, to be made manifest, 1. By General Counsels. 2. By National and Provincial Counsels;
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that haue bene assembled 3. vnder Emperors, 4. and vnder Kings, by the space of many hundred yeeres.
that have be assembled 3. under Emperor's, 4. and under Kings, by the Molle of many hundred Years.
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1. And for Generall Councels, this first:
1. And for General Counsels, this First:
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(to beginne with;) that if those Assemblies be not rightly called, that by this Power are called; (to begin with;) that if those Assemblies be not rightly called, that by this Power Are called;
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we haue lost all our Generall Councels at one blow. The Church of Christ hath to this day, neuer a Generall Councel:
we have lost all our General Counsels At one blow. The Church of christ hath to this day, never a General Council:
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Ʋnâ Liturâ, with one vvipe, vve dash them out all: we leaue neuer a one, no not one.Ʋnâ Liturâ, with one wipe, we dash them out all: we leave never a one, no not one.
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For all that euer haue beene, haue beene thus called and kept.
For all that ever have been, have been thus called and kept.
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Yea, those foure first, which all Christians haue euer had in so great reuerence, and high estimation;
Yea, those foure First, which all Christians have ever had in so great Reverence, and high estimation;
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not one of them a lawfull Councel, if this new assertion take place. This is a perilous inconuenience:
not one of them a lawful Council, if this new assertion take place. This is a perilous inconvenience:
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yet this we must yeeld to, and more then this; if we seeke to disable Assemblies, so holden.
yet this we must yield to, and more then this; if we seek to disable Assemblies, so held.
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For sure it is, all the Generall Councels were thus Assembled; all;
For sure it is, all the General Counsels were thus Assembled; all;
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all seuen (for more are not to bee reckoned:) the eight was only for a priuate busines.
all seuen (for more Are not to be reckoned:) the eight was only for a private business.
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The rest were only of the West Church alone, and so not generall: The East and West together, make a generall:
The rest were only of the West Church alone, and so not general: The East and West together, make a general:
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The East and Westtogether neuer met, but in one of those seuen, for publike affaires:
The East and Westtogether never met, but in one of those seuen, for public affairs:
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vnlesse it were once after, in that of Ferrara. And it is well knowen, that vvas in hope of helpe, on the East Churches part, vvhich they neuer had;
unless it were once After, in that of Ferrara. And it is well known, that was in hope of help, on the East Churches part, which they never had;
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and so the Councell neuer kept, but broken, euen as soone as it vvas broken vp.
and so the Council never kept, but broken, even as soon as it was broken up.
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Briefly then to suruey those seuen.
Briefly then to survey those seuen.
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And I will not therein alledge the reports of Stories, (they write things they savv not, many times,
And I will not therein allege the reports of Stories, (they write things they saw not, many times,
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and so frame matters to their ovvne conceits:
and so frame matters to their own conceits:
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and many times are taynted with a partiall humour) but only out of authenticall Records in them,
and many times Are tainted with a partial humour) but only out of authentical Records in them,
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and out of the very actes of the Councels themselues, best able to testifie and tel, by whose authoritie they came together.
and out of the very acts of the Counsels themselves, best able to testify and tell, by whose Authority they Come together.
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And it is happy for the Church of Christ, there are so many of them extant as there are, to guide vs to the trueth in this poynt, that so the right may appeare.
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.
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First then, for the great Nicene Councel, the first Generall Congregation of all that were called in the Christian world:
First then, for the great Nicene Council, the First General Congregation of all that were called in the Christian world:
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The whole Coūcell in their Synodicall Epistle written to the Church of Alexandria, witnesse, they were assembled, (the holy Emperour Constantine gathering them together out of diuers Cities and Prouinces.) The whole Letter is extant vpon record in Socr. 1.9. and Theodoret. 1.9. Giue mee leaue to make heere a little stand:
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 diverse Cities and Provinces.) The Whole letter is extant upon record in Socr 1.9. and Theodoret 1.9. Give me leave to make Here a little stand:
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For heere, at this Councell, was the pale first broken, and the right (if any such were) here, it went first away.
For Here, At this Council, was the pale First broken, and the right (if any such were) hear, it went First away.
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At Nice there were then together, 318. Bishops, totius orbis lumina (as Victorinus well tearmeth them) the lights of the whole world;
At Nicaenae there were then together, 318. Bishops, totius Orbis lumina (as Victorinus well termeth them) the lights of the Whole world;
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the chiefest and choysest men for holinesse, learning, vertue, and valure, that the Christian Religion euer had before or since;
the chiefest and Choicest men for holiness, learning, virtue, and valour, that the Christian Religion ever had before or since;
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men that had layd downe their liues for the testimony of the trueth.
men that had laid down their lives for the testimony of the truth.
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Did any of them refuse to come, being called by him, as not called aright? Or, comming, was there any one of them that did protest against it? or pleaded the Churches interest, to meet of themselues? Not one.
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 Churches 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 owne rights? Or want of valure, that knowing it for such, would not so much as speake a word for it,
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,
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but sit still, and say nothing all the while? There were then & there present, Spyridion, Paphnutius, Potamon, and diuers besides, (but these I name) that had not long before,
but fit still, and say nothing all the while? There were then & there present, Spyridion, Paphnutius, Potamon, and diverse beside, (but these I name) that had not long before,
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for their constancie, had their right eyes bored out, their right ham-strings, and the strings of their right-armpits cut in sunder.
for their constancy, had their right eyes bored out, their right hamstrings, and the strings of their right-armpits Cut in sunder.
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Did these want courage, thinke wee? Were they become so faint hearted, that they durst not open their mouth, for their owne due?
Did these want courage, think we? Were they become so faint hearted, that they durst not open their Mouth, for their own due?
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Verily, that Councell of Nice, (which is, and euer hath bene so much admired by all Christians,) cannot be excused before God or men;
Verily, that Council of Nicaenae, (which is, and ever hath be so much admired by all Christians,) cannot be excused before God or men;
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if they thus conspired all, to betray the Churches right, and suffered it, contrary to all equitie, to bee caried away;
if they thus conspired all, to betray the Churches right, and suffered it, contrary to all equity, to be carried away;
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leauing a dangerous precedent therein, for all Councels euer after, to the worlds end. But, no such right there was:
leaving a dangerous precedent therein, for all Counsels ever After, to the world's end. But, no such right there was:
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If there had bene, they neither wanted wit to discerne it, nor courage to claime it.
If there had be, they neither wanted wit to discern it, nor courage to claim it.
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But, they knew whose the Trumpets were: To whom (Erunt tibi) was spoken: and therefore neuer offered to lay hold on either of them, and say; This is ours.
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.
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And yet (to say the trueth,) There is no man of reason, but will thinke it reasonable,
And yet (to say the truth,) There is no man of reason, but will think it reasonable,
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if this were the Churches owne peculiar, if appropriat vnto it, (and so knowen to them to be) there ought to haue bene plaine dealing,
if this were the Churches own peculiar, if appropriat unto it, (and so known to them to be) there ought to have be plain dealing,
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now at the very first Councell of all; that if Constantine would embrace Religion, hee must needs resigne vp one of his Trumpets,
now At the very First Council of all; that if Constantine would embrace Religion, he must needs resign up one of his Trumpets,
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and forbeare from thence to meddle with their Assemblies. Was there so? No such thing.
and forbear from thence to meddle with their Assemblies. Was there so? No such thing.
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Why was there not? Belike, because none were there, that had euer been present at any Assembly, holden vnder persecution, to know the Churches order, and maner of meeting then.
Why was there not? Belike, Because none were there, that had ever been present At any Assembly, held under persecution, to know the Churches order, and manner of meeting then.
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Yes, there was Hosius Bishop of Cordoua, who had held the Councell of Eluira in Spaine, euen in the time of persecution. Hosius for the West.
Yes, there was Hosius Bishop of Cordova, who had held the Council of Elvira in Spain, even in the time of persecution. Hosius for the West.
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And for the East, there was Eustathius Bishop of Antioch, had held the like at Ancyra then too:
And for the East, there was Eustathius Bishop of Antioch, had held the like At Ancyra then too:
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(both the Councels yet extant to be seene) and these two, Presidents of them. (both the Counsels yet extant to be seen) and these two, Presidents of them.
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Yet were these twaine, two that came first, and sate formost at the Councell of Nice; and neither of them pleaded or knew of any such right:
Yet were these twaine, two that Come First, and sat foremost At the Council of Nicaenae; and neither of them pleaded or knew of any such right:
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but that their Power then ceased; and that Constantines Trumpet now tooke place. Sure, if but this first Councell be well considered, it is able to mooue much.
but that their Power then ceased; and that Constantines Trumpet now took place. Sure, if but this First Council be well considered, it is able to move much.
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And the example of this first was of great consequence; for, all the rest followed it;
And the Exampl of this First was of great consequence; for, all the rest followed it;
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and as this went, so went they. And this for the first.
and as this went, so went they. And this for the First.
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2. The second Generall Councell at Constantinople; Who called that Congregation? Their owne letter to the Emperour is to be seene, professing they were thither assembled by his Writ.
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.
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3. For the third at Ephesus; let the Acts of the Councell (now set out in Greeke) be looked on;
3. For the third At Ephesus; let the Acts of the Council (now Set out in Greek) be looked on;
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Foure seuerall times they acknowledge, they were thither summoned by the Emperours Oracle, Becke, Charge, and Commandement.
Foure several times they acknowledge, they were thither summoned by the emperors Oracle, Beck, Charge, and Commandment.
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4. For the fourth at Chalcedon, looke but vpon the very front of the Councell;
4. For the fourth At Chalcedon, look but upon the very front of the Council;
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it proclaimeth it selfe, to be there assembled, Facta est Synodus, ex decreto Pijssimorum, & fidelissimorum Imperatorum, Valentiniani, & Martiani.
it proclaims it self, to be there assembled, Facta est Synod, ex Decreto Pijssimorum, & fidelissimorum Emperor, Valentinian, & Martianus.
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And it is well knowen, it was first called at Nice; and then recalled from thence,
And it is well known, it was First called At Nicaenae; and then Recalled from thence,
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and remoued to Chalcedon, all wholly by the disposing of the Emperour.
and removed to Chalcedon, all wholly by the disposing of the Emperor.
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5. So saith the fifth at Constantinople, Iuxta pium iussum à Christo amati, & à Deo custoditi Iustiniani Imperatoris. They be their owne wordes.
5. So Says the fifth At Constantinople, Next pium iussum à Christ amati, & à God custoditi Justinian Imperatoris. They be their own words.
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6. And so the sixth at Constantinople, Secundùm Imperialem sanctionem congregata est;
6. And so the sixth At Constantinople, Secundùm Imperialem sanctionem congregata est;
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And, pro obedientia quam debuimus. They bee the expresse words of Agatho Bishop of Rome in the same Councell.
And, Pro obedientia quam debuimus. They be the express words of Agatho Bishop of Room in the same Council.
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7. And euen so the seuenth at Nice, Quae per pium Imperatorum decretum, congregata est, (meaning Constantine and Irene. )
7. And even so the Seventh At Nicaenae, Quae per pium Emperor decretum, congregata est, (meaning Constantine and Irene.)
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And these be all the Generall.
And these be all the General.
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In all which the force of the trueth presenteth it selfe so clearly, that Bellarmine is euen dazelled with it:
In all which the force of the truth presents it self so clearly, that Bellarmine is even dazzled with it:
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For, as one dazeled, he sets downe diuers reasons, why the Emperors were to call them, in that very place, where he taketh vpon him to prooue the Emperours were not to call them.
For, as one dazzled, he sets down diverse Reasons, why the Emperor's were to call them, in that very place, where he Takes upon him to prove the emperors were not to call them.
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2. But it may be, General Councels haue a fashion by themselues: Those Congregations may be called, thus:
2. But it may be, General Counsels have a fashion by themselves: Those Congregations may be called, thus:
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But National, or Prouincial, (such as ours,) How? Euen so too, and no otherwise.
But National, or Provincial, (such as ours,) How? Eve so too, and no otherwise.
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Constantine began with them first, before he proceeded to the Generall at Nice. His Tractoria, or Writ, is extant to be seene. Euseb. 10.5. whereby he called the first Prouincial Councell in France. For sure, by no Canon could the Bishop of Syracuse in Sicile, or Restitutus Bishop of London in Britayne, be lawfully summoned, to a Synode in France, (which they were,) but (as it was in deed) by the Emperors Writ onely. Constantine began with them First, before he proceeded to the General At Nicaenae. His Tractoria, or Writ, is extant to be seen. Eusebius 10.5. whereby he called the First Provincial Council in France. For sure, by no Canon could the Bishop of Syracuse in Sicily, or Restituted Bishop of London in Britain, be lawfully summoned, to a Synod in France, (which they were,) but (as it was in deed) by the Emperor's Writ only.
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But this he did at the beginning of his raigne, perhaps, while he was yet an vnperfect Christian.
But this he did At the beginning of his Reign, perhaps, while he was yet an unperfect Christian.
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Nay, euen first and last, he did the same; as at the beginning he called this;
Nay, even First and last, he did the same; as At the beginning he called this;
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so, in the end of his Reigne, the thirtieth yere, the yere before his death, called he the Councell at Tyre, & from thence, remoued it to Ierusalem, and from thence, called them to appeare before himselfe in Constantinople. The letters are to be seene, by which they were called, Socr. 1.34.
so, in the end of his Reign, the thirtieth year, the year before his death, called he the Council At Tyre, & from thence, removed it to Ierusalem, and from thence, called them to appear before himself in Constantinople. The letters Are to be seen, by which they were called, Socr 1.34.
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The like after him, did Constans at Sardice, Valentinian at Lampsacus, Theodosius at Aquileïa, Gratian at Thessalonica.
The like After him, did Constans At Sardice, Valentinian At Lampsacus, Theodosius At Aquileïa, Gratian At Thessalonica.
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It is too tedious to goe through them all: Onely for that of Aquileïa, thus much.
It is too tedious to go through them all: Only for that of Aquileïa, thus much.
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Saint Ambrose, a man of as much spirit, and as high a courage, as euer the Church had,
Saint Ambrose, a man of as much Spirit, and as high a courage, as ever the Church had,
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and one that stood as much as euer did any, for the Churches right; he was there present, and President both.
and one that stood as much as ever did any, for the Churches right; he was there present, and President both.
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Thus writeth hee from the Councell to the Emperor in his owne name, and in the name of all the rest: Iuxta mansuetudinis vestrae statuta conuenimus:
Thus Writeth he from the Council to the Emperor in his own name, and in the name of all the rest: Next mansuetudinis Vestrae Statuta conuenimus:
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Hither we are assembled, by the appointment of your Clemency;
Hither we Are assembled, by the appointment of your Clemency;
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and there is no one Councel more plaine, then that of S. Ambrose for this purpose.
and there is no one Council more plain, then that of S. Ambrose for this purpose.
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Yea, I adde this, (which is a point to bee considered,) that euen then,
Yea, I add this, (which is a point to be considered,) that even then,
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when the Emperors were professed Arrians; euen then did the Bishops acknowledge their Povver, to call Councels: came to them being called:
when the Emperor's were professed Arians; even then did the Bishops acknowledge their Power, to call Counsels: Come to them being called:
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sued to thē, that they might be called.
sued to them, that they might be called.
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Came to them, as Hosius, to that of Arimin; Liberius, to that of Sirmium, and that of Seleucia; Sued for them,
Come to them, as Hosius, to that of Arimin; Liberius, to that of Sirmium, and that of Seleucia; Sued for them,
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as Liberius to Constantius: as Leo to Theodosius, for the second Ephesin Councell;
as Liberius to Constantius: as Leo to Theodosius, for the second Ephesian Council;
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Innocentius to Arcadius: And sometimes they sped, as Leo: and sometimes not, as Liberius, and Innocentius: and yet when they sped not, they held themselues quiet,Innocentius to Arcadius: And sometime they sped, as Leo: and sometime not, as Liberius, and Innocentius: and yet when they sped not, they held themselves quiet,
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and neuer presumed to draw together of their owne heads.
and never presumed to draw together of their own Heads.
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But it may be, this was some Imperial power, and that Emperors had in this point more iurisdiction then Kings. Nor that neither:
But it may be, this was Some Imperial power, and that Emperor's had in this point more jurisdiction then Kings. Nor that neither:
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For about 500. yeeres after Christ, when the Empire fell in pieces, & these Westerne parts came into the hands of Kings, those Kings had, helde, inioyed, and practised the same power.
For about 500. Years After christ, when the Empire fell in Pieces, & these Western parts Come into the hands of Kings, those Kings had, held, enjoyed, and practised the same power.
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In Italy, Theodoric at Rome: Alaric at Agatha: In France, Clowys (the first Christian King there) Childebert, Theodebert, and Cherebert: At Orleance the first, Auuerne, Orleance the second, Tours. And after that againe by Gunthramn, Clowys, Carloman, and Pepin: At Mascon first and second, Chalons: That which is called Francica, and that which is in Vernis. Twentie of them at the least in France.
In Italy, Theodoric At Room: Alaric At Agatha: In France, Clowns (the First Christian King there) Childebert, Theodebert, and Cherebert: At Orleans the First, Auvergne, Orleans the second, Tours. And After that again by Gunthramn, Clowns, Carloman, and Pepin: At Mascon First and second, Chalons: That which is called Francica, and that which is in Vernis. Twentie of them At the least in France.
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In Spaine by ten seueral Kings:
In Spain by ten several Kings:
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in two Councels at Braccara, and in ten at Toledo, by the space of three hundreth yeres together.
in two Counsels At Braccara, and in ten At Toledo, by the Molle of three Hundredth Years together.
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And how? vnder what termes? Peruse the Councels themselues:
And how? under what terms? Peruse the Counsels themselves:
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their very Actes speake, ex Praecepto, Imperio, Iussu, Sanctione, Nutu, Decreto, ex Euocatione, Dispositione, Ordinatione Regis. One sayth, Potestas permissa est nobis: Another, Facultas data est nobis: A third, Iniunctum est nobis à Rege. See their seuerall styles: nothing can bee more pregnant.
their very Acts speak, ex Praecepto, Imperial, Iussu, Sanctione, Nutu, Decreto, ex Evocation, Disposition, Ordinatione Regis. One say, Potestas permissa est nobis: another, Facultas data est nobis: A third, Iniunctum est nobis à Rege. See their several styles: nothing can be more pregnant.
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And now we are gone, 800. yeres after Christ.
And now we Are gone, 800. Years After christ.
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4. Then arose there a kinde of Empire here in the West, vnder Charles the Great:
4. Then arose there a kind of Empire Here in the West, under Charles the Great:
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and did not he then take the Trumpets as his owne, and vse them sixe seuerall times in calling sixe seuerall Councels, at Franckford, Arles, Toures, Chalons, Mentz,
and did not he then take the Trumpets as his own, and use them sixe several times in calling sixe several Counsels, At Frankford, Arles, Towers, Chalons, Mainz,
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and Rhemes? And what sayeth hee in them? Rhemes I named last, take that:
and Rheims? And what Saith he in them? Rheims I nam last, take that:
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In conuentu more priscorum Imperatorum congregato à pijssimo Domino nostro Carolo. That he called that Conuention by no other right,In conventu more priscorum Emperor congregato à pijssimo Domino nostro Charles That he called that Convention by no other right,
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then as the manner of the ancient Emperours had beene to doe. Expressing vnder one, both what his was:
then as the manner of the ancient emperors had been to do. Expressing under one, both what his was:
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and what the vsage had euer beene before him.
and what the usage had ever been before him.
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The like after him did Ludouicus Pius, Lotharius, Ludouicus Balbus, Carolus Caluns, Carolus Crassus, and Arnulphus, at the seuerall Councels holden at Aken, Mentz, Melden, Wormes, Colein, and Tribur;
The like After him did Ludovicus Pius, Lotharius, Ludovicus Balbus, Carolus Caluns, Carolus Crassus, and Arnulphus, At the several Counsels held At Aken, Mainz, Malden, Worms, cologne, and Tribur;
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and so held it till 900. yeeres:
and so held it till 900. Years:
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For about that yere (a yere or two vnder or ouer) was holden the Councell of Tribur in Germany, Cum Concilium sacrum continuari decreuisset:
For about that year (a year or two under or over) was held the Council of Tribur in Germany, Cum Concilium sacrum continuari decreuisset:
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and Praesidente pio Principe Arnulpho, By the Emperour Arnulphus Decree, himselfe then President of it. And if it bee excepted;
and Praesidente Pious Principe Arnulpho, By the Emperor Arnulphus decree, himself then President of it. And if it be excepted;
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There are of the Councels which cary in their acts no mention how they were called:
There Are of the Counsels which carry in their acts no mention how they were called:
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For them, wee are to vnderstand, that after the decrees of the first Nicene Councell were by Constantines Edict confirmed, wherein, (as likewise in the Councell of Chalcedon, ) it was ordered, each Prouince should yerely hold their Synods twice:
For them, we Are to understand, that After the decrees of the First Nicene Council were by Constantines Edict confirmed, wherein, (as likewise in the Council of Chalcedon,) it was ordered, each Province should yearly hold their Synods twice:
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but specially, after Iustinian had made the decrees of the foure first generall Councels to haue the nature & force of Imperiall Lawes: (a Law being thus passed for them,) we are to conceiue, the Emperours authoritie was in all afterward, habitually at the least:
but specially, After Iustinian had made the decrees of the foure First general Counsels to have the nature & force of Imperial Laws: (a Law being thus passed for them,) we Are to conceive, the emperors Authority was in all afterwards, habitually At the least:
cc-acp av-j, c-acp np1 vhd vvn dt n2 pp-f dt crd ord n1 n2 pc-acp vhi dt n1 cc n1 pp-f j-jn n2: (dt n1 vbg av vvn p-acp pno32,) pns12 vbr pc-acp vvi, dt ng1 n1 vbds p-acp d av, av-j p-acp dt ds:
(3) part (DIV2)
85
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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.
that is, if not (as in the other) by express and formal consent: yet by Way of implied allowance, as passed by a former Grant.
cst vbz, cs xx (c-acp p-acp dt n-jn) p-acp vvi cc j n1: av p-acp n1 pp-f vvn n1, c-acp vvn p-acp dt j n1.
(3) part (DIV2)
85
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416
Well, thus farre the Trumpet giueth a certaine sound.
Well, thus Far the Trumpet gives a certain found.
av, av av-j dt n1 vvz dt j n1.
(3) part (DIV2)
86
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417
Now after this, there is a great silence in the Volumes of the Coūcels, in a maner for the space of 200. yeres,
Now After this, there is a great silence in the Volumes of the Counsels, in a manner for the Molle of 200. Years,
av p-acp d, pc-acp vbz dt j n1 p-acp dt n2 pp-f dt n2, p-acp dt n1 p-acp dt n1 pp-f crd n2,
(3) part (DIV2)
86
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418
vntill the yere 1180. or thereabout, when the Councell of Lateran was: and then indeed the case was altered.
until the year 1180. or thereabouts, when the Council of Lateran was: and then indeed the case was altered.
c-acp dt n1 crd cc av, c-crq dt n1 pp-f np1 vbds: cc av av dt n1 vbds vvn.
(3) part (DIV2)
86
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419
By that time had the Bishop of Rome by his skill & practise, got one of the Trumpets away,
By that time had the Bishop of Rome by his skill & practise, god one of the Trumpets away,
p-acp d n1 vhd dt n1 pp-f np1 p-acp po31 n1 cc vvi, vvd crd pp-f dt n2 av,
(3) part (DIV2)
86
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and caried it with him to Rome: so, leauing Princes but one: But so long they helde it.
and carried it with him to Room: so, leaving Princes but one: But so long they held it.
cc vvd pn31 p-acp pno31 pc-acp vvi: av, vvg n2 p-acp crd: cc-acp av av-j pns32 vvd pn31.
(3) part (DIV2)
86
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Truely, three times so much time as wee are allowed, would not serue for this one poynt of the Councels;
Truly, three times so much time as we Are allowed, would not serve for this one point of the Counsels;
av-j, crd n2 av d n1 c-acp pns12 vbr vvn, vmd xx vvi p-acp d crd n1 pp-f dt n2;
(3) part (DIV2)
87
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but euen barely to recite them, and to cite them, they are so many.
but even barely to recite them, and to Cite them, they Are so many.
cc-acp av av-j pc-acp vvi pno32, cc pc-acp vvi pno32, pns32 vbr av d.
(3) part (DIV2)
87
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423
You remember how Abraham dealt with God for the sauing of the fiue Cities, how he went downe from fiftie to ten:
You Remember how Abraham dealt with God for the Saving of the fiue Cities, how he went down from fiftie to ten:
pn22 vvb c-crq np1 vvn p-acp np1 p-acp dt n-vvg pp-f dt crd n2, c-crq pns31 vvd a-acp p-acp crd p-acp crd:
(3) part (DIV2)
87
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I might well take a course the other way, and rise from ten to fifty,
I might well take a course the other Way, and rise from ten to fifty,
pns11 vmd av vvi dt n1 dt j-jn n1, cc vvi p-acp crd p-acp crd,
(3) part (DIV2)
87
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nay sixty, nay seuenty, nay eighty, not so few, of Councels Generall, Nationall, Prouinciall, called by Emperours, by Kings.
nay sixty, nay seuenty, nay eighty, not so few, of Counsels General, National, Provincial, called by emperors, by Kings.
uh-x crd, uh-x crd, uh-x crd, xx av d, pp-f n2 n1, j, j-jn, vvn p-acp n2, p-acp n2.
(3) part (DIV2)
87
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Emperours of the East, of the West:
emperors of the East, of the West:
ng1 pp-f dt n1, pp-f dt n1:
(3) part (DIV2)
87
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427
Kings of Italy, France, Spaine, Germany, (as before from Moses to the Maccabees: So heere from Constantine to Arnulphus ) for so many hundred yeeres together, extant all, to bee shewed and seene, all cleere and euident, all full and forcible for this Power:
Kings of Italy, France, Spain, Germany, (as before from Moses to the Maccabees: So Here 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:
n2 pp-f np1, np1, np1, np1, (c-acp a-acp p-acp np1 p-acp dt np2: av av p-acp np1 p-acp np1) p-acp av d crd n2 av, j av-d, pc-acp vbi vvn cc vvn, d j cc j, d j cc j p-acp d n1:
(3) part (DIV2)
87
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as indeed it is a cause that laboreth rather of plenty, then penury of proofe.
as indeed it is a cause that Laboureth rather of plenty, then penury of proof.
c-acp av pn31 vbz dt n1 cst vvz av pp-f n1, cs n1 pp-f n1.
(3) part (DIV2)
87
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429
And this was the course that of old was well thought of in the Christian world.
And this was the course that of old was well Thought of in the Christian world.
cc d vbds dt n1 cst pp-f n1 vbds av vvn pp-f p-acp dt njp n1.
(3) part (DIV2)
87
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Thus was the Congregation so long called;
Thus was the Congregation so long called;
av vbds dt n1 av av-j vvn;
(3) part (DIV2)
87
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neither is there yet brought any thing to force vs to swarue from the way, wherein so many and so holy ages haue gone before vs. Yes, something:
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, something:
av-dx vbz a-acp av vvd d n1 pc-acp vvi pno12 pc-acp vvi p-acp dt n1, c-crq av d cc av j n2 vhb vvn p-acp pno12 uh, pi:
(3) part (DIV2)
87
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For what say you to the 300. yeres before Constantine? How went Assemblies then? vvho called them, all that vvhile? For diuerse were holden that while: In Palestine, about Easter: At Carthage, about Heretiques baptisme;
For what say you to the 300. Years before Constantine? How went Assemblies then? who called them, all that while? For diverse were held that while: In Palestine, about Easter: At Carthage, about Heretics Baptism;
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(3) part (DIV2)
88
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at Rome, about Nouatus; at Antioch, about Paulus Samosatenus. How assembled these?
At Room, about Nouatus; At Antioch, about Paulus Samosatene. How assembled these?
p-acp vvb, p-acp np1; p-acp np1, p-acp np1 np1. q-crq vvd d?
(3) part (DIV2)
88
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Truely, euen as this people here, of the Iewes, did before in Egypt, vnder the tyranny of Pharao: they were then a Church vnder persecution,
Truly, even as this people Here, of the Iewes, did before in Egypt, under the tyranny of Pharaoh: they were then a Church under persecution,
av-j, av-j c-acp d n1 av, pp-f dt np2, vdd p-acp p-acp np1, p-acp dt n1 pp-f np1: pns32 vbdr av dt n1 p-acp n1,
(3) part (DIV2)
89
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vntill Moses vvas raysed vp by God, a lawfull Magistrate ouer them. The cases are like for all the vvorld.
until Moses was raised up by God, a lawful Magistrate over them. The cases Are like for all the world.
c-acp np1 vbds vvn a-acp p-acp np1, dt j n1 p-acp pno32. dt n2 vbr av-j p-acp d dt n1.
(3) part (DIV2)
89
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436
No Magistrate did assemble them in Egypt. And good reason: they had then none to doe it.
No Magistrate did assemble them in Egypt. And good reason: they had then none to do it.
dx n1 vdd vvi pno32 p-acp np1. cc j n1: pns32 vhd av pix pc-acp vdi pn31.
(3) part (DIV2)
89
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Pharao (we may be sure) would not offer to doe it:Pharaoh (we may be sure) would not offer to do it:
np1 (po12 vmb vbi j) vmd xx vvi pc-acp vdi pn31:
(3) part (DIV2)
89
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Not for any conscience (I trust) or feare, to encroch vpon the Churches right:
Not for any conscience (I trust) or Fear, to encroach upon the Churches right:
xx p-acp d n1 (pns11 vvb) cc vvb, pc-acp vvi p-acp dt n2 av-jn:
(3) part (DIV2)
89
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439
but, because he hated both Assembly and Congregation, and sought by all meanes to extinguish both. But this was no barre;
but, Because he hated both Assembly and Congregation, and sought by all means to extinguish both. But this was no bar;
cc-acp, c-acp pns31 vvd d n1 cc n1, cc vvd p-acp d n2 pc-acp vvi d. p-acp d vbds dx n1;
(3) part (DIV2)
89
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but that when Moses arose, authorized by God, & had the Trumpets here, by God deliuered him;
but that when Moses arose, authorized by God, & had the Trumpets Here, by God Delivered him;
cc-acp cst c-crq np1 vvd, vvn p-acp np1, cc vhd dt n2 av, p-acp np1 vvd pno31;
(3) part (DIV2)
89
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he might take them, keepe them, and vse them, to that end, for which God gaue them; to call the Congregation.
he might take them, keep them, and use them, to that end, for which God gave them; to call the Congregation.
pns31 vmd vvi pno32, vvb pno32, cc vvi pno32, p-acp d n1, p-acp r-crq np1 vvd pno32; pc-acp vvi dt n1.
(3) part (DIV2)
89
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And none then but he could doe it, because to none, but him then, vvas this Power conueighed.
And none then but he could do it, Because to none, but him then, was this Power conveyed.
cc pix av cc-acp pns31 vmd vdi pn31, c-acp p-acp pix, cc-acp pno31 av, vbds d n1 vvn.
(3) part (DIV2)
89
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They could not say to him now, as before one of them did in Egypt, Who made you a Cōmander ouer vs, to call vs together? nor pleade in barre of the Trumpets, and say;
They could not say to him now, as before one of them did in Egypt, Who made you a Commander over us, to call us together? nor plead in bar of the Trumpets, and say;
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(3) part (DIV2)
89
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Nay, but we will meete still, of our selues, euen as wee did before in Egypt;
Nay, but we will meet still, of our selves, even as we did before in Egypt;
uh-x, cc-acp pns12 vmb vvi av, pp-f po12 n2, av c-acp pns12 vdd a-acp p-acp np1;
(3) part (DIV2)
89
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we will still keepe our old maner of conuentions. No: for God had now taken another order:
we will still keep our old manner of conventions. No: for God had now taken Another order:
pns12 vmb av vvi po12 j n1 pp-f n2. uh-dx: c-acp np1 vhd av vvn j-jn n1:
(3) part (DIV2)
89
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God I say, had now done it:
God I say, had now done it:
np1 pns11 vvb, vhd av vdi pn31:
(3) part (DIV2)
89
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And God shal (I trust) be allowed, to translate this Power to the principall member of the body,
And God shall (I trust) be allowed, to translate this Power to the principal member of the body,
cc np1 vmb (pns11 vvb) vbb vvn, pc-acp vvi d n1 p-acp dt j-jn n1 pp-f dt n1,
(3) part (DIV2)
89
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448
and to dispose of it, as it best pleaseth him. The very same case fell out againe after, in the captiuity of Babylon;
and to dispose of it, as it best Pleases him. The very same case fell out again After, in the captivity of Babylon;
cc pc-acp vvi pp-f pn31, c-acp pn31 js vvz pno31. dt j d n1 vvd av av a-acp, p-acp dt n1 pp-f np1;
(3) part (DIV2)
89
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and againe after that, in the persecution vnder Antiochus. And these three, are all the paternes we haue in the old Testament. As before in Egypt; so then they had meetings:
and again After that, in the persecution under Antiochus. And these three, Are all the patterns we have in the old Testament. As before in Egypt; so then they had meetings:
cc av p-acp cst, p-acp dt n1 p-acp np1. cc d crd, vbr d dt n2 pns12 vhb p-acp dt j n1. p-acp a-acp p-acp np1; av cs pns32 vhd n2:
(3) part (DIV2)
90
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but they were all by stealth: yet meetings, then they had.
but they were all by stealth: yet meetings, then they had.
cc-acp pns32 vbdr d p-acp n1: av n2, cs pns32 vhd.
(3) part (DIV2)
90
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451
For Moses ceasing, and his right with him, the Power deuolued to the body, to gather it selfe (as is vsuall in such cases.) But then,
For Moses ceasing, and his right with him, the Power devolved to the body, to gather it self (as is usual in such cases.) But then,
p-acp np1 vvg, cc po31 j-jn p-acp pno31, dt n1 vvn p-acp dt n1, pc-acp vvi pn31 n1 (c-acp vbz j p-acp d n2.) p-acp av,
(3) part (DIV2)
90
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when Nehemias after the Captiuitie, and Simeon Maccabeus after the furie of Antiochus, vvere raysed them by God;
when Nehemiah After the Captivity, and Simeon Maccabeus After the fury of Antiochus, were raised them by God;
c-crq np1 p-acp dt n1, cc np1 np1 p-acp dt n1 pp-f np1, vbdr vvn pno32 p-acp np1;
(3) part (DIV2)
90
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when God had set them in Moses place, they might lawfully doe, as Moses before had done;
when God had Set them in Moses place, they might lawfully do, as Moses before had done;
c-crq np1 vhd vvn pno32 p-acp np1 n1, pns32 vmd av-j vdi, c-acp np1 a-acp vhd vdn;
(3) part (DIV2)
90
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& take the siluer Trumpets into their hands againe: So soone as they had a lawfull Gouernour, the right returned to him straight:
& take the silver Trumpets into their hands again: So soon as they had a lawful Governor, the right returned to him straight:
cc vvb dt n1 n2 p-acp po32 n2 av: av av c-acp pns32 vhd dt j n1, dt n-jn vvd p-acp pno31 av-j:
(3) part (DIV2)
90
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And the Congregation, none of them might then plead, Nay:
And the Congregation, none of them might then plead, Nay:
cc dt n1, pix pp-f pno32 vmd av vvi, uh-x:
(3) part (DIV2)
90
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but as we did in Babylon, or as we did vnder Antiochus; So, and no otherwise, vvill vve Assemble still.
but as we did in Babylon, or as we did under Antiochus; So, and no otherwise, will we Assemble still.
cc-acp c-acp pns12 vdd p-acp np1, cc c-acp pns12 vdd p-acp np1; av, cc dx av, vmb pns12 vvb av.
(3) part (DIV2)
90
Image 2
457
No, we see the contrary rather: Euen of themselues, they professe to Simeon plainly:
No, we see the contrary rather: Even of themselves, they profess to Simeon plainly:
uh-dx, pns12 vvb dt n-jn av-c: av pp-f px32, pns32 vvb p-acp np1 av-j:
(3) part (DIV2)
90
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now, they haue a lawfull Gouernour, no meeting should be from thenceforth in the land, without him, his priuitie and permission.
now, they have a lawful Governor, no meeting should be from thenceforth in the land, without him, his privity and permission.
av, pns32 vhb dt j n1, dx n1 vmd vbi p-acp av p-acp dt n1, p-acp pno31, po31 n1 cc n1.
(3) part (DIV2)
90
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And euen as these two, Nehemias and Simeon: euen by the same right, Constantine: by Moses right, all, all by the Commission heere penned.
And even as these two, Nehemiah and Simeon: even by the same right, Constantine: by Moses right, all, all by the Commission Here penned.
cc av c-acp d crd, np1 cc np1: av p-acp dt d n-jn, np1: p-acp np1 j-jn, d, av-d p-acp dt n1 av vvn.
(3) part (DIV2)
91
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By it did Constantine resume the Trumpet, and enioy and exercise the Power of calling the Congregation: (For euen Moses paterne and practise fiue sundry times at least doth Eusebius alledge, in the life of Constantine, to iustifie his proceedings still by Moses example.) True it is therefore, that before Constantines time, they met together as they durst,
By it did Constantine resume the Trumpet, and enjoy and exercise the Power of calling the Congregation: (For even Moses pattern and practise fiue sundry times At least does Eusebius allege, in the life of Constantine, to justify his proceedings still by Moses Exampl.) True it is Therefore, that before Constantines time, they met together as they durst,
p-acp pn31 vdd np1 vvb dt n1, cc vvi cc vvi dt n1 pp-f vvg dt n1: (c-acp av-j np1 n1 cc vvi crd j n2 p-acp ds vdz np1 vvb, p-acp dt n1 pp-f np1, pc-acp vvi po31 n2-vvg av p-acp np1 n1.) j pn31 vbz av, cst p-acp npg1 n1, pns32 vvd av c-acp pns32 vvd,
(3) part (DIV2)
91
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and tooke such order as they could: They must venture then: there was no Moses: they had no Trumpet:
and took such order as they could: They must venture then: there was no Moses: they had no Trumpet:
cc vvd d n1 c-acp pns32 vmd: pns32 vmb vvi av: pc-acp vbds dx np1: pns32 vhd dx n1:
(3) part (DIV2)
91
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and if they had, they durst not haue blowen it.
and if they had, they durst not have blown it.
cc cs pns32 vhd, pns32 vvd xx vhi vvn pn31.
(3) part (DIV2)
91
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But when Constantine came in place, in Moses place, it was lawfull for him to doe as Moses did: And so he did:
But when Constantine Come in place, in Moses place, it was lawful for him to do as Moses did: And so he did:
p-acp q-crq np1 vvd p-acp n1, p-acp np1 n1, pn31 vbds j p-acp pno31 pc-acp vdi c-acp np1 vdd: cc av pns31 vdd:
(3) part (DIV2)
91
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and they neuer said to him, Nay, spare your Trumpet: looke how wee haue done hitherto, we will doe so euen still:
and they never said to him, Nay, spare your Trumpet: look how we have done hitherto, we will do so even still:
cc pns32 av-x vvd p-acp pno31, uh-x, vvb po22 n1: vvb c-crq pns12 vhb vdn av, pns12 vmb vdi av av-j av:
(3) part (DIV2)
91
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meet no otherwise now, then in former times wee haue; by our own agreement. As before it was sayd, this had beene plaine dealing:
meet no otherwise now, then in former times we have; by our own agreement. As before it was said, this had been plain dealing:
vvb dx av av, av p-acp j n2 pns12 vhb; p-acp po12 d n1. p-acp p-acp pn31 vbds vvn, d vhd vbn j n-vvg:
(3) part (DIV2)
91
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466
Thus (if rightly they might) they should haue done: Did they so? No:
Thus (if rightly they might) they should have done: Did they so? No:
av (cs av-jn pns32 vmd) pns32 vmd vhi vdn: vdd pns32 av? uh-dx:
(3) part (DIV2)
91
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467
But to him they went, as to Moses for their meetings; at his hands they sought them;
But to him they went, as to Moses for their meetings; At his hands they sought them;
cc-acp p-acp pno31 pns32 vvd, c-acp pc-acp np1 p-acp po32 n2; p-acp po31 n2 pns32 vvd pno32;
(3) part (DIV2)
91
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without his leaue or liking they would not attempt them:
without his leave or liking they would not attempt them:
p-acp po31 n1 cc vvg pns32 vmd xx vvi pno32:
(3) part (DIV2)
91
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yea (I dare say) they blessed God from their heartes, that they had liued to see the day, they might now assemble by the sound of the Trumpet. To conclude this point then.
yea (I Dare say) they blessed God from their hearts, that they had lived to see the day, they might now assemble by the found of the Trumpet. To conclude this point then.
uh (pns11 vvb vvi) pns32 vvd np1 p-acp po32 n2, cst pns32 vhd vvn pc-acp vvi dt n1, pns32 vmd av vvi p-acp dt n1 pp-f dt n1. pc-acp vvi d n1 av.
(3) part (DIV2)
91
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These two times or estates of the Church are not to bee confounded:
These two times or estates of the Church Are not to be confounded:
np1 crd n2 cc n2 pp-f dt n1 vbr xx pc-acp vbi vvn:
(3) part (DIV2)
92
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There is a plaine difference betweene them, and a diuerse respect to bee had of each.
There is a plain difference between them, and a diverse respect to be had of each.
pc-acp vbz dt j n1 p-acp pno32, cc dt j n1 pc-acp vbi vhn pp-f d.
(3) part (DIV2)
92
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If the succession of Magistrates be interrupted, in such case of necessitie, the Church of her selfe maketh supplie, because then Gods Order ceaseth.
If the succession of Magistrates be interrupted, in such case of necessity, the Church of her self makes supply, Because then God's Order ceases.
cs dt n1 pp-f n2 vbb vvn, p-acp d n1 pp-f n1, dt n1 pp-f po31 n1 vvz n1, c-acp cs ng1 n1 vvz.
(3) part (DIV2)
92
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But, God graunting a Constantine to them againe, Gods former positiue order returneth, and the course is to proceed and go on, as before.
But, God granting a Constantine to them again, God's former positive order returns, and the course is to proceed and go on, as before.
p-acp, np1 vvg dt np1 p-acp pno32 av, npg1 j j n1 vvz, cc dt n1 vbz pc-acp vvi cc vvi p-acp, c-acp a-acp.
(3) part (DIV2)
92
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When the Magistrate and his authoritie was at any time wāting to the Church, forced she was to deale with her owne affaires, within herselfe:
When the Magistrate and his Authority was At any time wanting to the Church, forced she was to deal with her own affairs, within herself:
c-crq dt n1 cc po31 n1 vbds p-acp d n1 vvg p-acp dt n1, vvd pns31 vbds pc-acp vvi p-acp po31 d n2, p-acp px31:
(3) part (DIV2)
92
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for then was the Church wholly diuided from Princes, and they from it.
for then was the Church wholly divided from Princes, and they from it.
c-acp av vbds dt n1 av-jn vvn p-acp n2, cc pns32 p-acp pn31.
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But when this wall of partition is pulled downe, shal Moses haue no more to doe then Pharaoh, or Constantine then Nero? Congregations were so called vnder them:
But when this wall of partition is pulled down, shall Moses have no more to do then Pharaoh, or Constantine then Nero? Congregations were so called under them:
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must they be so still vnder these too? No:
must they be so still under these too? No:
vmb pns32 vbi av av p-acp d av? uh-dx:
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no more then their maner of meeting in Egypt, (for all the world like this of the Primitiue Church persecuted) was to bee a rule,
no more then their manner of meeting in Egypt, (for all the world like this of the Primitive Church persecuted) was to be a Rule,
dx av-dc cs po32 n1 pp-f n1 p-acp np1, (c-acp d dt n1 av-j d pp-f dt j n1 vvn) vbds pc-acp vbi dt n1,
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and to ouerrule these Trumpets heere (in the text) either God for giuing them,
and to overrule these Trumpets Here (in the text) either God for giving them,
cc pc-acp vvi d n2 av (p-acp dt n1) d n1 p-acp vvg pno32,
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or Moses for taking them at his hands. This rather: If euer the Church fall into such bloody times, they must meet as they may,
or Moses for taking them At his hands. This rather: If ever the Church fallen into such bloody times, they must meet as they may,
cc np1 p-acp vvg pno32 p-acp po31 n2. np1 av: cs av dt n1 vvb p-acp d j n2, pns32 vmb vvi c-acp pns32 vmb,
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and come together as they can: They haue no Moses, no Trumpet to call them. The times of Pharaoh and Nero are then their paterne.
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.
cc vvb av c-acp pns32 vmb: pns32 vhb dx np1, dx n1 pc-acp vvi pno32. dt n2 pp-f np1 cc np1 vbr av po32 n1.
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But, if it be so happy as to find the dayes of peace, Moses and Constantine are paternes for the dayes of peace: they haue a Moses then:
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:
p-acp, cs pn31 vbb av j c-acp pc-acp vvi dt n2 pp-f n1, np1 cc np1 vbr n2 p-acp dt n2 pp-f n1: pns32 vhb dt np1 av:
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from that time forward they must giue eare to the Trumpet.
from that time forward they must give ear to the Trumpet.
p-acp d n1 av-j pns32 vmb vvi n1 p-acp dt n1.
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In a word, none can seeke to haue the Congregation so called (as before Constantine ) but they must secretly,
In a word, none can seek to have the Congregation so called (as before Constantine) but they must secretly,
p-acp dt n1, pix vmb vvi pc-acp vhi dt n1 av vvd (c-acp p-acp np1) cc-acp pns32 vmb av-jn,
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and by implication confesse, They are a persecuted Church, as that then was, without a Moses, without a Constantine.
and by implication confess, They Are a persecuted Church, as that then was, without a Moses, without a Constantine.
cc p-acp n1 vvi, pns32 vbr av vvn n1, c-acp cst av vbds, p-acp dt np1, p-acp dt np1.
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The times then before Constantine are no barre, no kinde of impeachment to Constantines, no more then the times in Egypt were to Moses Right.
The times then before Constantine Are no bar, no kind of impeachment to Constantines, no more then the times in Egypt were to Moses Right.
dt n2 av p-acp np1 vbr dx n1, dx n1 pp-f n1 p-acp npg1, av-dx dc cs dt n2 p-acp np1 vbdr p-acp np1 av-jn.
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And indeed no more they were:
And indeed no more they were:
cc av av-dx av-dc pns32 vbdr:
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for Constantine and his Successours had them, and helde them till a thousand yeeres after Christ,
for Constantine and his Successors had them, and held them till a thousand Years After christ,
c-acp np1 cc po31 n2 vhd pno32, cc vvd pno32 p-acp dt crd n2 p-acp np1,
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and then one of them (by what means wee all know) was let goe by them, or gotten away from them:
and then one of them (by what means we all know) was let go by them, or got away from them:
cc av crd pp-f pno32 (p-acp r-crq n2 pns12 d vvb) vbds vvn vvi p-acp pno32, cc vvn av p-acp pno32:
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It was then gotten away and caried to Rome. But that getting hath hitherto been holden a plaine vsurping;
It was then got away and carried to Room. But that getting hath hitherto been held a plain usurping;
pn31 vbds av vvn av cc vvd pc-acp vvi. p-acp d n-vvg vhz av vbn vvn dt j n-vvg;
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and an vsurping (not vpon the Congregation, but) vpon Princes and their Right; and that they in their owne wrong, suffered it to bee wrung from them.
and 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.
cc dt vvg (xx p-acp dt n1, cc-acp) p-acp n2 cc po32 n-jn; cc cst pns32 p-acp po32 d n-jn, vvd pn31 pc-acp vbi vvn p-acp pno32.
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And why? Because not to Aaron, but to Moses it was sayd, Et erunt tibi.
And why? Because not to Aaron, but to Moses it was said, Et erunt tibi.
cc q-crq? p-acp xx p-acp np1, p-acp pc-acp np1 pn31 vbds vvn, fw-la fw-la fw-la.
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1 To draw to an end, It was then gotten away, and with some adoe it was recouered not long since:
1 To draw to an end, It was then got away, and with Some ado it was recovered not long since:
vvd pc-acp vvi p-acp dt n1, pn31 vbds av vvn av, cc p-acp d n1 pn31 vbds vvn xx av-j a-acp:
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and what? shall wee now let it goe, and destroy so soone that which so lately we built againe? You may please to remember, there was not long since a Clergy in place, that was wholly ad oppositum, and would neuer haue yeelded to reforme ought:
and what? shall we now 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 Clergy in place, that was wholly ad oppositum, and would never have yielded to reform ought:
cc q-crq? vmb pns12 av vvb pn31 vvi, cc vvi av av cst r-crq av av-j pns12 vvd av? pn22 vmb vvi pc-acp vvi, pc-acp vbds xx av-j c-acp dt n1 p-acp n1, cst vbds av-jn fw-la fw-la, cc vmd av-x vhi vvn pc-acp vvi pi:
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Nothing they would doe, and (in eye of law) without them, nothing could then bee done:
Nothing they would do, and (in eye of law) without them, nothing could then be done:
pix pns32 vmd vdi, cc (p-acp n1 pp-f n1) p-acp pno32, pix vmd av vbi vdn:
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they had incroched the power of Assembling into their owne hands.
they had encroached the power of Assembling into their own hands.
pns32 vhd vvn dt n1 pp-f vvg p-acp po32 d n2.
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How then? how shall we doe for an Assembly? Then Erunt tibi, was a good text:
How then? how shall we do for an Assembly? Then Erunt tibi, was a good text:
uh-crq av? q-crq vmb pns12 vdi p-acp dt n1? av fw-la fw-la, vbds dt j n1:
(3) part (DIV2)
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it must needs bee meant of the Prince: He had this Power, and to him of right it belonged.
it must needs be meant of the Prince: He had this Power, and to him of right it belonged.
pn31 vmb av vbi vvn pp-f dt n1: pns31 vhd d n1, cc p-acp pno31 pp-f vvi pn31 vvd.
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This was then good Diuinity (and what writer is there extant of those times,
This was then good Divinity (and what writer is there extant of those times,
d vbds av j n1 (cc r-crq n1 vbz a-acp j pp-f d n2,
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but it may be turned to, in him?) And was it good Diuinitie then,
but it may be turned to, in him?) And was it good Divinity then,
cc-acp pn31 vmb vbi vvn p-acp, p-acp pno31?) cc vbds pn31 j n1 av,
(3) part (DIV2)
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and is it now no longer so? Was the King but licensed for a while, to hold this power, till another Clergie were in;
and is it now no longer so? Was the King but licensed for a while, to hold this power, till Another Clergy were in;
cc vbz pn31 av av-dx av-jc av? vbds dt n1 cc-acp vvd p-acp dt n1, pc-acp vvi d n1, c-acp j-jn n2 vbdr p-acp;
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and must he then bee depriued or it againe? Was it then vsurped from Princes;
and must he then be deprived or it again? Was it then usurped from Princes;
cc vmb pns31 av vbi vvn cc pn31 av? vbds pn31 av vvd p-acp n2;
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and are nowe Princes vsurpers of it themselues? And is this all the difference in the matter of Assemblies, and calling of them;
and Are now Princes usurper's of it themselves? And is this all the difference in the matter of Assemblies, and calling of them;
cc vbr av n2 n2 pp-f pn31 px32? cc vbz d d dt n1 p-acp dt n1 pp-f n2, cc vvg pp-f pno32;
(3) part (DIV2)
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that there must be onely a change, & that in stead of a forreine, they shall haue a domesticall,
that there must be only a change, & that in stead of a foreign, they shall have a domestical,
cst a-acp vmb vbi av-j dt n1, cc cst p-acp n1 pp-f dt j, pns32 vmb vhi dt j,
(3) part (DIV2)
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& in stead of one, many:
& in stead of one, many:
cc p-acp n1 pp-f crd, d:
(3) part (DIV2)
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and no remedy now, but one of these two they must needes admit of? Is this now become good Diuinitie? Nay (I trust) if Erunt tibi were once true, it is so still:
and 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:
cc dx n1 av, cc-acp crd pp-f d crd pns32 vmb av vvi pp-f? vbz d av vvn j n1? uh-x (pns11 vvb) cs fw-la fw-la vbdr a-acp j, pn31 vbz av av:
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and if (Tibi) were then Moses, it is so still:
and if (Tibi) were then Moses, it is so still:
cc cs (fw-la) vbdr av np1, pn31 vbz av av:
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That we will be better aduised, and not thus goe against our selues, and let trueth be no longer trueth,
That we will be better advised, and not thus go against our selves, and let truth be no longer truth,
cst pns12 vmb vbi av-jc vvn, cc xx av vvi p-acp po12 n2, cc vvb n1 vbi av-dx av-jc n1,
(3) part (DIV2)
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then it will serue our turnes.
then it will serve our turns.
cs pn31 vmb vvi po12 n2.
(3) part (DIV2)
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2 And this calleth to my minde the like dealing of a sort of men, not long since here among vs. A while they plied Prince and Parliament, with Admonitions, Supplications, Motions, and Petitions. And in them it was:
2 And this calls 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. And in them it was:
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their dutie, their right, to frame all things to Their new inuented plot: And this, so long as any hope blew out of that coast.
their duty, their right, to frame all things to Their new invented plot: And this, so long as any hope blew out of that coast.
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(3) part (DIV2)
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But when, that way they sawe it would not bee, Then tooke they vp a newe Tenet, streight:
But when, that Way they saw it would not be, Then took they up a new Tenet, straight:
p-acp c-crq, d n1 pns32 vvd pn31 vmd xx vbi, av vvd pns32 a-acp dt j n1, av-j:
(3) part (DIV2)
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They needed neither Magistrate, nor Trumpet, they: The godly among the people, might doe it of themselues.
They needed neither Magistrate, nor Trumpet, they: The godly among the people, might do it of themselves.
pns32 vvd dx n1, ccx n1, pns32: dt j p-acp dt n1, vmd vdi pn31 pp-f px32.
(3) part (DIV2)
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For, confusion to the wise and mightie;
For, confusion to the wise and mighty;
p-acp, n1 p-acp dt j cc j;
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the poore and simple must take this worke in hand, and so by this meanes the Trumpet proue their right, in the end:
the poor and simple must take this work in hand, and so by this means the Trumpet prove their right, in the end:
dt j cc j vmb vvi d n1 p-acp n1, cc av p-acp d n2 dt n1 vvi po32 n-jn, p-acp dt n1:
(3) part (DIV2)
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and so come by deuolution to Demetrius and the craftsmen. Now, if not for loue of the truth;
and so come by devolution to Demetrius and the craftsmen. Now, if not for love of the truth;
cc av vvb p-acp n1 p-acp npg1 cc dt n2. av, cs xx p-acp n1 pp-f dt n1;
(3) part (DIV2)
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yet, for very shame of these shifting absurdities; let these fantasies bee abandoned:
yet, for very shame of these shifting absurdities; let these fantasies be abandoned:
av, p-acp j n1 pp-f d j-vvg n2; vvb d n2 vbb vvn:
(3) part (DIV2)
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and (that which Gods owne mouth hath here spoken,) let it be for once, and for euer true:
and (that which God's own Mouth hath Here spoken,) let it be for once, and for ever true:
cc (cst r-crq n2 d n1 vhz av vvn,) vvb pn31 vbi p-acp a-acp, cc p-acp av j:
(3) part (DIV2)
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That which once we truely held & maintained for trueth, let vs doe so still:
That which once we truly held & maintained for truth, let us do so still:
cst r-crq a-acp pns12 av-j vvn cc vvn p-acp n1, vvb pno12 vdi av av:
(3) part (DIV2)
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that we bee not like euill seruants, iudged (Ex ore proprio) out of our owne mouthes.
that we be not like evil Servants, judged (Ex over Properly) out of our own mouths.
cst pns12 vbb xx av-j j-jn n2, vvd (fw-la n1 fw-la) av pp-f po12 d n2.
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Let me not ouer wearie you; let this rather suffice.
Let me not over weary you; let this rather suffice.
vvb pno11 xx p-acp j pn22; vvb d av-c vvi.
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1. We haue done as our Sauiour Christ willed vs, resorted to the Law, & found what there is written: (The Graunt of this Power to Moses, to call the Congregation:) 2. We haue followed Moses aduise; 1. We have done as our Saviour christ willed us, resorted to the Law, & found what there is written: (The Grant of this Power to Moses, to call the Congregation:) 2. We have followed Moses advise;
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inquired of the dayes before vs, euen from one ende of heauen to the other; and found the practise of this Graunt in Moses successours;
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;
vvn pp-f dt n2 p-acp pno12, av p-acp crd n1 pp-f n1 p-acp dt j-jn; cc vvd dt n1 pp-f d vvb p-acp np1 n2;
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and the Congregation so by them called:
and the Congregation so by them called:
cc dt n1 av p-acp pno32 vvn:
(3) part (DIV2)
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It remaineth, that as God by his Law hath taken this order, & his people in former ages haue kept this order; that we doe so too:
It remains, that as God by his Law hath taken this order, & his people in former ages have kept this order; that we do so too:
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(3) part (DIV2)
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that we say as God saith, Erunt tibi, this Power pertaineth to Moses: And that neither with Core we say, Non veniemus: Nor with Demetrius runne together of our selues,
that we say as God Says, Erunt tibi, this Power pertaineth to Moses: And that neither with Core we say, Non Veniemus: Nor with Demetrius run together of our selves,
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and thinke to carie it away with crying, Great is Diana. But, as we see the Power is of God;
and think to carry it away with crying, Great is Diana. But, as we see the Power is of God;
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so truely to acknowledge it, and duetifully to yeeld it:
so truly to acknowledge it, and dutifully to yield it:
av av-j pc-acp vvi pn31, cc av-j pc-acp vvi pn31:
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that so they whose it is, may quietly hold it, and laudably vse it, to his glorie that gaue it,
that so they whose it is, may quietly hold it, and laudably use it, to his glory that gave it,
cst av pns32 r-crq pn31 vbz, vmb av-jn vvi pn31, cc av-j vvi pn31, p-acp po31 n1 cst vvd pn31,
(3) part (DIV2)
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and their good for whom it was giuen: Which God Almightie graunt, &c.
and their good for whom it was given: Which God Almighty grant, etc.
cc po32 j p-acp ro-crq pn31 vbds vvn: r-crq np1 j-jn n1, av
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