The prerogative of popular government. A politicall discourse in two books. The former containing the first præliminary of Oceana, inlarged, interpreted, and vindicated from all such mistakes or slanders as have been alledged against it under the notion of objections. The second concerning ordination, against Dr. H. Hamond, Dr. L. Seaman, and the authors they follow. In which two books is contained the whole commonwealth of the Hebrews, or of Israel, senate, people, and magistracy, both as it stood in the institution by Moses, and as it came to be formed after the captivity. As also the different policies introduced into the Church of Christ, during the time of the Apostles. By James Harrington.

CHAP. V. Whether the Chirotonia mentinoned in the fourteenth of the Acts be indeed as is pretended by Dr. Ha∣mond, Dr. Seaman and the Authors they fol∣low, the same with the Chirothesia or a far diffe∣rent thing; in which are contained the divers kindes of Churchgovernment, introduced and ex∣ercised in the age of the Apostles

EIther I have impettinently intruded upon the Politicks, or cannot be said so much to meddle in Church-matters, as Church-men may be said to have medled in States matters. For if the Chirotonia be election by the many, and the Chiro∣thesia be election by one, or by the Few, the whole difference between Popular and Monarchical Government falls upon these two words; And so the question will be, whether the Scriptures were intended more for the advantage of a Prince, of an Hierarchy or Presbytery, than of the People. But that God in the Old Testamentiinstituted the Chirotonia, not only in the Common-wealth as by the election of the Sanhedrim, but in the Monarchy as in the Election of the Kings is plain; so if there remain any advantage in Scripture unto Kings un∣to the Hierarchy, or Presbytery, it must be in the New Testa∣ment. Israel was Gods chosen people, and God was Israels chosen King; That God was pleased to bow the Heavens, and come down unto them, was his choice, not theirs; but in that upon his proposition, and those of his servant Moses, they resolved to Obey his voice, and keep his Covenant, they chose him their King. In like manner the Church is Christs chosen people, and Christ is the Churches chosen King. That

Christ taking flesh was pleased to bow the Heavens, and come down in a more familiar capacity of proposing himself unto Man-kind, was his own choice, not theirs; but in that the Church upon his proposition, or those of his Apostles sent by him, as he was sent by the Father, resolved to obey his voice, and keep his Covenant, she hath chosen him her King. Whatever in nature or in grace, in Church, or in State, is chosen by Man according unto the will of God, is chosen by God, of whom is both the Will and the Deed. Which things considered; I wonder at Doctor Hamond, who sayes:

Sure the Jewish and Heathen Cities, to whom the Gospel by Christs command was to be preached were not to choose their Guides or Teachers. Christ was not chosen by them to whom he preached, for saith he, ye have not chosen me, he came from Hea∣ven, sent by his Father on that Errand, and happy they whom he was thus pleased to choose, to call, and preach to. And when his Apostles after his example go and preach to all Nations, and actually gather Disciples, they chose their Auditors, and not their auditors them. To make short work, I shall answer by explaining his words as they fall.

A Roman choosing whether he would speak unto the Senate or the People, chose his Auditors, & not they him: Neverthe∣less if it were the Consul they chose him, & not he them. It is onething to be a Speaker unto a People, that have theliberty, when that is done, to do as they think fit, and another thing to be a guide whom the People have consented, or obliged themselves to follow, which distinction not regarded, makes the rest of his Argumentation recoyl upon himself, while he proceeds thus, and they that give up their Names to the obedience of the Gospel, (choose the Preachers as I should think of that Gospel their guides) One branch of this obedience obli∣geth them (by their own consent it seems, because before they gave up their Names) to observe those that (being thus placed over them by their consent) are placed over them by God, such not only are their Civil Magistrates (who succeed unto their places by, and govern according to the Laws which the people have chosen) but also their Pastors, whom the Holy Ghost either mediately (according to the Rules of Church-Discipline in Scripture) or immediately (upon some such mi∣raculous call, as the people shall judge to be no imposture)

hath set over them. From which words the Doctor not con∣sidering those qualifications, I have shewn all along to be naturally inherent in them, concludes that a Bishop is made by the Holy Ghost, and not by the people.

If he would stand to this yet it were something, for if the Holy Ghost make a Bishop, then I should think that the Ho∣ly Ghost ordain'd a Bishop, and so that the Election and Or∣dination of a Bishop were all one. But this hereafter will ap∣pear to be a more dangerous concession, than perhaps you may yet apprehend. Wherefore when all is done you will not find Divines, at least Doctor Hamond to grant that the Holy Ghost can ordain, he may elect indeed, and that is all, but there is no ordination without the Chirothesia of the Bi∣shops, or of the Presbytery. Take the Doctors word for it.

When St. Paul saith of the Bishops of Asia, that the Holy Ghost had set them Overseers, I suppose that it is to be under∣stood of their Election or nomination unto those dignities, for so Clement speaks of St. Iohn, who constituted Bishops of those that were signified by the Spirit, where the Spirits signification notes the Election or nomination of the persons, but the constituting them was the ordination of St. Iohn.

God may purpose as the Electors do to the great Council of Venice, but the power of the Council, that is to resolve or ordain is in the Bishop saith Doctor Hamond, and in the the Presbytery saith Doctor Seaman. Indeed that Election and Ordination be distinct things, is to Divines of so great importance, that loosing this hold they loose all For as I said before whatever is chosen by man according unto the Will of God, that is according unto Divine Law, whether natural or positive, the same whether in state or Church, is chosen by God, or by the Holy Ghost, of whom is both the will and the deed. To evade this, and keep all in their own hands, or Chirothesia, Divines have invented this distinction, that Election is one thing, and Ordination another. God may Elect, but they must constitute, that is, God may propose, but they must resolve. And yet Grotius who in these things is a great Champion for the Clergy, hath little more to say upon this point than this. Whether we consider ancient or modern times, we shall find the manner of Election ve∣ry different, not only in different Ages and Countries, but in different years of the same age, and places of the same Country;

so uncertain a thing is it to determine of, that which the Scrip∣ture hath left uncertain. And while men dispute not of right, but of convenience, it is wonderfull to see what probable Argu∣ments are brought on all sides. Give me Cyprian and his times, there is no danger in popular Election. Give me the Nicene Fathers, and let the Bishops take it willingly. Give me Theodo∣sius Valentinian, and Charls the Great, then Royal Election there is nothing safer. Upon the heels of these words treads Doctor Hamond in this manner. That Election and Ordination are se∣veral things, is sufficiently known unto every man that measures the nature of words either by usuage or Dictionaries; only for the convincing of such as think not themselves obliged to the observa∣tion of so vulgar Laws, I shall propose these evidences; In the story of the Creation of the Deacons of Jerusalem. There are two things distinctly set down, one proposed to the multitude of Disciples to be done by them: another reserved unto the Apo∣stles, that which was proposed unto the Multitude, was to elect, &c. Election of the persons was by the Apostles permitted to them, but still the (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) constituting is reserved to the Apostles. Then comes Doctor Seaman: Be it granted, as it is by Protestants generally, that Paul and Barnabas made Elders with the consent of the people, their consent is one thing, and their power another.

Where in the first place I for my particular (who have had the Books of Doctor Hamond, and Doctor Seaman, sent to me by way of Objection, need not go a step further. All that I have inserted in my Occana concerning Ordination, is in these three Votes acknowledged and confirmed. For the Probationer, to be there sent by an University unto a Cure that is vacant, may by a Doctor, or the Doctors of the same University already ordained, receive Imposition of Hands, if that be thought fit to be added, and then the Election of the same Probationer by the people does no hurt, nay saith Grotius, is of the right of nature; for it is naturally permitted unto every Congregation to procure those things which are ne∣cessary unto their conservation, of which number is the Applica∣tion of Function. So Merchants have the right of Electing of a Master of their Ship, Travellers of a Guide in their way, and a free people of their King. The Merchant it seems doth not make the Master of his Ship, the Traveller his Guide, nor

the free people their King, but elect them. As if Van Tromp had been Admiral, a Robber upon the High-way had been a Scout, or the guide of an Army, or Saul a King before they were elected. The point is very nice, which instead of pro∣ving, he illustrates in the beginning of the same Chapter by these three similitudes.

The first is this, the power of the Husband is from God, the Application of this power unto a certain person is from consent, by which nevertheless the right is not given, for if this were by con∣sent, the Matrimony might be dissolv'd by consent, which cannot be. As if an apparent retraction of Matrimonial consent, as when a Wife consents unto another than her own Husband, or committeth Adultery, did not deliver a man from the bond of Marriage by the Judgements of Christ. There is an imperfection or cruelty in those Laws, which make Marriage to last longer than a man in humanity may be judged to be an Husband, or a Woman a Wife; to think that Religion destroyes humanity, or to think that there is any defending of that by Religion which will not hold in Justice, or natural equity, is a vast error.

The second similitude is this; Imperial power is not in the Princes that are Electors of the Empire, wherefore it is not gi∣ven by them, but applyed by them unto a certain person.

This is answer'd by Peter, where he commandeth Obe∣dience unto every Ordinance of Man (or as some neerer the Original every power created by men) whether it be unto the Roman Emperour as Supreme, or unto the Pro-Consuls of Asia, and Phrygia, as sent by him (for this is the sense of the Greek, and thus it is interpreted by Grotius) now if the then Roman Emperour were a creature of man, why not the now Roman Emperour?

The last similitude runs thus: The power of life and death is not in the multitude, before they be a Common-wealth, for no private man hath the right of revenge, yet it is ap∣plyed by them unto some man or Political body of men. But if a man invade the life of another, that other whether un∣der Laws, or not under Laws, hath the right to defend his own life, even by taking away that (if there be no other probable remedy) of the invader. So that men are so far from having been void of the power of life and death before

they came under Laws, that Laws can never be so made as wholly to deprive them of it after they come under them; wherfore the power of life and death is derived by the Magi∣strate from, and conferred upon him by the consent or Chiro∣tonia of the people, whereof he is but a meer creature, that is to say an Ordinance of man.

Thus these candles being so far from lighting the house, that they die in the socket: Grotius hath been no less boun∣tiful than to grant us that the people have as much right, (where there is no humane creature or Law to the contra∣ry) to elect their Church-men, as Merchants have to elect their Sea-men, Travilers their guides, or a free▪ people their King; which is enough a conscience. Nor is Doctor Ha∣mond streighter handed, Election (says he) was permitted by the Apostles unto the multitude, and therefore the same may be allowed, alwaies provided that the (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) constituting be reserved unto the Pastors, or ordained Do∣ctors and Preachers: and Doctor Seaman upon condition that the people will not say that it was done by their power, but think it fair that it was done by their consent is also very well contented; So all stands straight with what I have heretofore proposed. Let no man then say what ever followe, that I drive any ends or interest, these being already fully obtained and granted, nevertheless for truth sake I can∣not leave this discourse imperfect. If a Politician should say that the Election and the Ordination of a Roman Council or Pontifex were not of like nature. That the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 contract of the Senate of Rome with the people in the Ele∣lection of Numa (ut cum populus regem jussisset, id sic ra∣tum esset, si patres authores fierent) included or implyed the Soveraign power to be in the Fathers. That the consent of this people was one thing and their power another: If I say he should affirm these or the like in Athens, Lacede∣mon, or any other Common-wealth, that is or hath been under the Sun, there would be nothing under the Sun more ridiculous than that Policitian. But should men pretending unto Government of any kinde be not obliged unto some consideration of these rules in nature and universal expe∣rience; yet I wonder how the word (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to consti∣tute with which they make such a flourish, did not lead

them, otherwise than they follow, this as it was said of So∣lon by Aristotle being that which I have already shewn to be used both in the Greek of the Scripture, for the consti∣tution of the Sanhedrim by Moses, and in other Authors for that of the Senate by Romulus, each of which was then elected by the people; whence it may appear plainly that this is no word as they pretend to exclude popular suffrage, but rather to imply it. And indeed that it is of no such nature, as necessarily to include power, could not have been over∣seen in the New Testament, but voluntarily where (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) they are signified by it that conducted Paul. But they have Miracles; such indeed as have nei∣ther words nor reason for them had need of Miracles. And where are these same Miracles? why the Apostles by the Chirothesia or laying on of hands conferd the Holy Ghost. So they did not onely when they used that Ceremony in re∣ference to ordination, but when they used it not in that re∣lation, as to those that were newly Baptised in Samaria, men, and women: now it is not probable, that these, who should seem to have been numerous, were all ordained, at lest the women; And so the Miracle is to be attributed unto the hands of the Apostles, and not unto ordination in general. Joshua was full of the Spirit, (not because he had been ordained by the Chirothesia, for so had many of them that Crucifyed Christ and persecuted the Apostles, but) because Moses had laid his hands upon him.

Would Divines be contended that we should argue thus; the Chirotonia or suffrage of the people of Israel at the first institution was followed with Miraculous indowments, there∣fore who ever is elected by the people shall have the like? Or what have they to shew why the Argument is more holding as to their Chirothesia, seeing for above one thousand years all the Hierarchy and Presbytery laid together have done no more Miracles than a Parish Clerk?

A continued Miracle, as that the Sea ebbs and flowes, the Sun alwaies runs his admirable course, is nature. Intermitted nature as that the waters of the red Sea were mountains, that the Sun stood still in the dial of Ahaz, is a Miracle. To continue the latter kinde of Miracle were to destroy the for∣mer, that is, to desolve nature. Wherefore this is a certain

rule that no continued external Act can be in the later sense Miraculous. Now Government whether in Church or State is equally a continued external Act. An internal con∣tinued Act may indeed be natural or supernatural as Faith.

A natural man being even in his own natural apprehension fearfully and wonderfully made, is by the continued Mira∣cle of nature convinced that the world had a creator, and so comes to beleeve in that which is supernatural; whence it is that all Nations have had some Religion: and a Spiritual man being convinced by the purity of Christs Doctrine, and the Miracles whereby it was first planted, is brought unto the Christian Faith. However Christ may require such con∣tinued Faith or Spiritual exercise of his Church as is super∣natural, he requireth not any such continued Act or bodily exercise of his Church as is supernatural. But the Govern∣ment of the Church is a continued Act or bodily exercise. It should be heeded that to delude the sense is not to do Mi∣racles, but to use imposture. Now to perswade us, That Mo∣narchical, Aristocratical, Popular, or mixt Government have not alwaies been in nature, or that there hath ever been any other in the Church were to delude sense; Wherefore give me leave (in which I am confident I shall use no manner of irreverence unto the Scripture, but on the contrary make the right use of it) to discourse upon Church-Government, according unto the rules of prudence.

The Gospel was intended by Christ to be preached unto all Nations, which (Princes and States being above all things exceeding tenacious of their power) is to me a certain Ar∣gument that the Policy of the Church must be so provided for, as not to give any of them just cause of Jealousy, there being nothing more likely to obstruct the growth of Religion, and truly the nearer I look unto the Scripture, the more I am confirmed in this opinion.

Christ being taken up into Heaven the first Ordination that we finde was that of the Apostle Matthias after this manner.

The Aristocracy of the Church, that is the Apostles as∣sembled the whole Congregation of Disciples or Beleevers at Jerusalem, being in number one hundred and twenty, where Peter (it having as it should seem been so agreed by the A∣postles)

was Proposer, who standing up in the midst of the Disciples acquainted them, that whereas Judas was gone unto his place, the occasion of their present meeting was to elect another Apostle in his room: whereupon proceeding unto the Suffrage, they appointed two Competitors, Ioseph and Matthias, whose names being written each in a several Scroll, were put into one Urne, and at the same time two other lotts whereof, one was a blank, and the other inscribed with the word Apostle were put into another Urne, which done they prayed and said, Thou Lord which knowest the hearts of all men, shew whether of these two thou hast chosen: The Prayer being ended they gave forth their lotts, and the lott fell upon Matthias (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and by this Psephisma (the very Popular word, and not onely so, hut being applyed unto the ballot, in the very literal and Original signification) he was added unto the eleven Apostles. So you have the first way of Or∣dination in the Church after Christ was taken up into Hea∣ven performed by the Election or Chirotomia of the whole Church.

Now except any man can shew that Matthias ever recei∣ved the imposition of hands, these several things are already demonstrated. First, that the Chirotonia is not onely the more ancient way of Ordination in the Common-wealth of Israel, but in the Church of Christ. Secondly, that the Chirothesia or Imposition of Hands is no way necessary un∣to Ordination in the Christian Church. Thirdly, that the discipline of the Christian Church was primitively Popular (For to say that in regard of the Apostles it was Aristocrati∣cal, is to forget that there is no such thing, without a mix∣ture of Aristocracy, that is without the Senate, as a Popular Government in nature.) Fourthly, that Ordination in the Common-wealth of Oceana being exactly after this pattern, is exactly according unto the discipline of the Church of Christ. And fiftly, that Ordination and Election in this example are not two, but one and the same thing.

The last of these Propositions having been affirmed by Mr. Hobbs, Dr. Hamond tels him plainly, that his assertion is far from all truth: Let us therefore consider the Doctors Reasons, which are these; seeing the Congregation (saith he)

is affirmed by the Gentleman to have Ordained, and it is plain by the words of St. Luke, that God Elected, Election and Or∣dination by this Example, must be distinct things: which in another place going about to fortifie with this Argument, that it was done by Lottery, and Solomon saies, the Lot is at the disposing of the Lord, he utterly overthrows without and beyond help; for in this Solomon not denying, but rather affirming that he was chosen King by the People, plainly shewes that Election by the People is Election by God. Where it is affirmed, that God raised up Iudges in Israel, it is not denied that the People elected them. The Doctor is at it in Maimonides more than once, that the Devine Ma∣jesties rested upon such as were Ordained by Imposition of Hands. But whereas it is affirmed by Maimonides more of∣ten, that when the People (Ecclesia Dei) or Congregation of Israel assembled then the Divine Majesty, or the Holy Ghost rested upon them: Of this he never takes any notice: The People whether in Israel, Athens, Lacedemon, or Rome, ne∣ver assembled for Enacting of Laws or Election of Magi∣strates without sacrifice and imploring the assistance of God, to whom when their work was performed they alwaies at∣tributed the whole result or election; and would the Do∣ctor have Christians to allow him but a Piece? for whereas God Electing there had in the sense both of Jews and Hea∣thens, his choice of all, God electing here had in the sense of Divines, but his choice of two, which were next this or none, but that indeed, where he hath not the whole he hath none at all: Is that then far from all truth, which the Gentleman, or that which the Divine hath said, either in this part, or where he addeth, that the hundred and twen∣ty in the text are never mentioned but once, and then it is in a Parenthesis? I will but transcribe the place.

And in those daies Peter stood up in the middest of the Di∣sciples, and said, (the number of the Names together were a∣bout an hundred and twenty), &c. Are the Disciples in the Pa∣renthesis, or out of it? Are they but once mentioned, and that is in a Parenthesis? Or are they but once numbred, and that is in a Parenthesis? If a Gentleman should do thus, what would they say? Or, what were ill enough to be said? But to mend the text, and bring the Disciple into

the Parenthesis, they have more waies than one; whereas the Heathen People (while the Priests were willing) mixed these duties with devotions, Divines will not suffer a Chri∣stian People upon like occasions to pray, for where it is said, they prayed, it went before, they appointed two, and it fol∣lows, They gave out their lotts: which antecedent and consequent if the People prayed, must be equally understood of them, and so they could be no Parenthesis. Therefore pray they must not, or Divines are lost; But how will they silence them? To shew you this art I must transcribe the Heads of the Chapter.

The Apostles being returned from Mount Olivet unto Je∣rusalem, went up into an upper room, where abode both Peter and James, and Iohn, and Andrew, Iames the son of Alpheus, and Simon Zelotes, and Iudas the brother of Iames.

And in these daies Peter stood up in the mid est of the Di∣sciples, and said (the number of Names together were about one hundred and twenty)

Men and brethren.

Of those men which accompanied with us all the time, that the Lord Iesus went in and out among us.

Must one be ordained to be Witness with us of his Resur∣rection.

And they appointed two Ioseph and Matthias.

And they prayed and said, Thou Lord which knowest the hearts of all men, shew whether of these two thou hast chosen.

And they gave forth their lots, and the lot fell upon Ma∣thias, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

They whom Peter acquainted that one must be Ordained, one would verily believe▪ were the hundred and twenty Di∣sciples, in the midst of whom he stood up, and made the Proposition, and so much the rather, because this was no more than the Apostles knew before: and (in all right un∣derstanding of Government and sense) were already a∣greed upon, it being the Office of the Aristocracy or Senate in a Common-wealth (and such exactly were the Apostles in the Church) upon all new Orders or Elections to be made; first, to debate and determine by themselves, and then to propose unto the Chirotonia or ultimate result of the People. But Divines say absolutely no, which word to

make good, They appointed two, and they prayed, and they gave forth their lots, being sentences that stand plainly toge∣ther, or hunt in couples, must leap sheere over nine ver∣ses, Peters whole Oration, (which by this means is no more than a Parenthesis neither) and over the hundred and twen∣ty Disciples; without touching an hair of their heads, to light plumbe upon the thirteenth verse, and the eleven A∣postles! Never man used his Grammer so since he threw it at a Pear tree! yet that Chrylostome (who understood Greek) allows of no such construction, is confessed by the learnedest of this opinion; and whereas they flye unto the Latine Fathers, that retreat is wholly cut off by David Blundell in his very learned Treatise of the right of the People in Church Government,

But what do we stand upon words? Are these such where∣of the things unto which they relate may be interpretors? Or unto what things can they relate but the Institution of the Sanhedrim by Moses? That at the Institution of the Sanhedrim the Competitors were Elected by the suffrage of the People, and from thence that the Ballot of Israel consi∣sted not onely of a Lot but of a Suffrage too, hath been al∣ready demonstrated out of Scripture; and that the Election of Mathias was by the Ballot of Israel is not less apparent in it self, than fully confessed upon the place by Groti∣us.

They that under colour of Religion, in matter of Go∣vernment slight prudence, are mistaken or do not mean honestly. Neither God nor Christ ever instituted any Po∣licy whatsoever, upon any other principles than those of Humane Prudence. The Embassadors sent from the Gi∣beonites to Ioshua, deliver their message in this manner, The Elders and all the Inhabitants of our Country spake unto us saying go meet them, and say unto them, We are your ser∣vants, Therefore now make you a League with us. They that had power to send Embassadors, and to make a League with a forraign Nation, had soveraign power, this soveraign power was in the Elders, or Senate, and in the People of Gibeon; wherefore God constituting his Common-wealth for the main Orders (that is to say the Senate & the people) upon the same Principles, on which

the Gibeonites had long before built theirs, laid his founda∣tions upon no other than humane prudence; so for the in∣feriour Courts they were transcribed by Moses ont of the Common-wealth of Midian, upon advice of Jethro his Fa∣ther in Law. According unto such patterns was Israel fra∣med, and by that of Israel this first Policy of the Church of Christ so exactly, as (sans comparison) any man shall shew the Common-wealth of Occana to have been transcribed out of Rome or Venice. Let them that would have the Go∣vernment be somewhat between earth and heaven consider this place.

Nor is Ecclesiasticall Policy onely subject unto humane Prudence, but unto the same vicissitudes also whereunto humane prudence is subject, both in her own nature and as she is obnoxious to the State wherein she is planted, and that inavoidably; as I come now to demonstrate by the Alterati∣ons which happened even in the Age of the Apostles them∣selves; for this at the Election of Mathias being altered, the next form of Ecclesiastical Policy introduced in their times, is resembled by Grotius unto that of Athens, of which, for the better clearing of what followes, it is necessary that I first say something by way of introduction.

The Thesmothetae, being in number six, were Magistrates of the highest dignity, power and rank in Athens. These saith Aristotle, were elected by the Chirotonia or suffrage of the people, and saith, Pollux being Elected underwent the inquisition of the Senate, where they were to answer to these Interrogatories, Whether they worshiped the god of their Coun∣tries? Whether they had been dutifull unto their Parents? born Arms for the Common-wealth? paid duties or taxes? In which particulars the Senate being satisfied, They were sworn and Crowned with Mirile: which comes to this, that the (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) or constitution being reserved unto the Senate, the Thesmothetae were Elected by the Chirotonia of the peo∣ple. Now though the Government of Athens through∣out the Cities of Asia (being most of them of the like Model) was most known, I will not say that the Apostles wrote their Orders out of Athens, but seeing all Political Institutions must needs be according to humane Prudence, and there is nothing to be written out of this but what will fall even with

some other Government that is or hath been, I may say as Grotius hath said hefore me) that the frame of Church-Go∣vernment in the ensuing example was after the manner of Athens.

When the number of the Disciples (or Believers) was mul∣tiplied, there arose a murmuring among such of the Jews as having beenbredin Alexandria or other parts, were for their Language (which was Greek) partly strangers, against the Hebrews or converted Jews, that spoke their own Lan∣guage, as if these indeed used them like strangers, their wi∣dowes being neglected, or not dealt so liberally withall as those of the Hebrewes in the Contributions due for their constant maintenance.

Hereupon the twelve Ayostles (after the manner of the Senate) having without all question debated the businesse a∣mong themselves, as appears by the speech upon which they were agreed, assembled the people (which is still Senatorian) or called the multitude of the Disciples unto them, and said, It is not reason that we should leave preaching, or the word of God, to be taken up with this, though charitable, nay, see∣ing we have introduced community of goods, most just and necessary imployment of providing food and cloathing for e∣very one of our fellowship or community (the Christians in these times, much after the manner of the Lacedemonian Convives used to eat in publick and together) to do this as it ought to be done, were to become Caterers, and be taken up in serving Tables. Wherefore brethren (take the wise men and understanding, and known among you) look out se∣v••nt Men of honest report full of the Holy Ghost, and of wisdom, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) whom we may appoint over this businesse.

This saying, that is, this Proposition of the Senate or A∣postles pleased the whole multitude (like that of Moses, the thing which thou hast said is good for us to do) So they chose Ste∣phen, Philip, Prochorus, Nicanor, Timon, Permenas and Ni∣cholas, whom being Elected, they set before the Apostles, who when they had prayed, laid their hands upon them.

What fuller demonstration can be given of any thing, than that in this example, Ordination and Election are one and the same, and that this was conferred by the Chirotonia of the

People? If there be any possible way of making this clea∣rer, it must be by Opposition. Wherefore let us see what Divines have to say to the contrary.

Grotius gives all we ask from this place, which he gives for nothing, because it concerns not the Election of Pastors, but of Deacons. As if Stephen and Phillip had not onely been Preachers of the Gospel, but done Myracles. What Dr. Seaman denies or grants in relation unto the same, I have endeavoured to understand, but it will not do. Dr. Ham••nd is so plain, that his Objections may be of use. He to prove that the Ordination of these Deacons was not in the Chi∣rotonia of their Disciples; but in the Chirothesia of the Apo∣stles hath these Arguments.

There be two things distinctly set down Election permitted unto the poople (and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) constituting reserved unto the Apostles.

To which I answer, That there were two things set down by the Athenian Law, Election of the Thesmothetae by the People, and the (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) constituting of them by the Senate, yet that the Ordination was in the power, and that the power was in the people of Athens; he thar makes a doubt is not resolved whether the most popular Common-wealth that ever was▪ were a Democracy.

But saith he, this looking out of men (or chusing) was per∣mitted unto he multitude by the Apostles with these three bounds. First to take seven neither more nor fewer. Secondly, those men generally known and well reputed of. And thirdly, full of the Spirit and of discretion or parts fit for Government. To which I answer, that the Election of the Thesmothetae was permitted by the Law unto the people of Athens, with these three bounds, First to take six neither more nor fewer: Second∣ly, those generally known and reputed of. Thirdly in such estimation for their honesty and ability for Government as in their consciences (to which also they made Oath) they should judge fittest for the Common-wealth; yet is all this so far from any proof, that Athens was no Democracy, or that the Soveraign power, whether in Enacting of Laws, or election of Magistrates by the lott or the suffrage (instituti∣ons equally popular) was not in the people, that it amounts unto the strongest argument the people were Soveraigne, and

the Common-wealth was Democratical. Could truth desire greater advantage than redounds from such opposition? We have another example of the same modell, in which, because it hath been paraphrased upon already in the Introduction, I shall be briefer here. In the Church of Antioch where the Disciples were now become so numerous, that they began to be called Christians, there were among them Prophets, so being assembled upon occasion (as I conceive) of giving an extraordinary Commission after the manner of the people of Athens when they Elected Ambassadors, or (that I may avoid strife upon a point so indifferent) to choose two new Apo∣stles; The Holy Ghost said, Separate me Barnabas and Saul for the work wbereunto I have appointed them; that is, (for so it is rendred by all Interpretors) the Holy Ghost spake those words by the mouths of the Prophets. Now the Prophets being well known for such, this suffrage of theirs was no soo∣ner given than (as one that can allow Prophets to be leading men may easily think) followed by all the rest of the Con∣gregation: so the whole multitude having fasted and prayed, the most eminent among them, or the Senatorian order in that Church, laid their hands upon Paul and Barnabas, who being thus sent forth by the Holy Ghost, departed unto Se∣leucia.

To evade this apparent Election, or Chirotonia of the whole Congregation, whereby these Apostles or Embassa∣dors unto the Churches of the Gentiles were ordained; Di∣vines have nothing to say, but that they were elected by the Holy Ghost: as if the Chirotonia of the people were more exclusive unto Election by the Holy Ghost, than the Chiro∣thesia of the Aristocracy, for which in the mean time they contend: but if neither of these were indeed exclusive of the Holy Ghost, how is it possible, in this frame (where though of natural necessity an Aristocracy must have been included, yet the Aristocracy is not in the Text, so much as distinguisht from the people, or once named) that the power, and so the ordination should not have been in the people? The Council of the Apostles, of the Elders, and of the whole Church at Jerusalem, and other Councils, not of Apostles, nor of the whole Church in other times or places, used this form in their Acts, It seemeth good unto the Holy Ghost, and

unto us: but doth this where a true, or where a pretended style exclude that act from being an Act of that whole Coun∣cil? or how comes it to pals that because Paul and Barnabas were separated by the Holy Ghost, they were not ordained by the Chirotonia of the whole Christian people at Antioch?

The Chirothesia can be no otherwise understood in nature, nor ever was in the Common-wealth of the Jews, than Electi∣on by the few: And so even under the meer Chirothesia, Or∣dination and Election were not two, but one and the same thing. If Moses ordain'd Joshua his Successor by the Chiro∣thesia, he Elected Ioshua his Successour by the Chiro∣thesia, and for what reason must it be otherwise with the Chirotonia? That a Pharisee could do more with one hand, or a pair of hands, than a Christian Church, or Congregation can do with all their hands, is a Doctrine very much for the honour of the true Religion, and a soveraign maxime of Ec∣clesiastical policy.

The third constitution of Church Government in Scrip∣ture (whether consisting of Bishops or Presbyters, between which at this time a man shall hardly find a difference) runs wholly upon the Aristocracy without mention of the people, and is therefore compared by Grotius unto the Sanhedrim of Israel, as that came to be in these dayes; from whence Di∣vines also generally and truly confess that it was taken up, to which I shall need to add no more than that it is an order for which there is no precept, either in the Old Testament of God, or in the New of Christ: This therefore thus taken up by the Apostles from the Jews, is a clear demonstration that the Government of the Church in what purity soever of the times, nay though under the inspection of the Apo∣stles themselves, hath been obnoxious unto that of the State wherein it was planted. The Sanhedrim from the institution of the Chirothesia for a constant Order, consisted of no other Senators than such only as had been ordain'd by the Impositi∣on of Hands, which came now to be conferred by the Prince in the presence, or with the assistance of the Sanhedrim; the same order was observed by the Jewish Synagogues, of which each had her archon: nor would the Jews conver∣ted unto the Christian Faith relinquish the Law of Moses, whereunto this way of Ordination, among other things,

though erroneously, was vulgarly attributed: whence in the Church, where it consisted of converted Jews, Ordination was conferred by the Archon, or first in order of the Presby∣tery with the assistance of the rest. Hence Paul, in one place, exhorts Timothy thus: Neglect not the gift that is in thee, which was given thee by Prophecy, with the laying on of the hands of the Presbytery. And in another thus: Wherefore I put thee in remembrance, that thou st••r up the gift of God which is in thee by the putting on of my hands.

I grant Divines, that Ordination by this time was wholly in the Presbytery, what say they then unto the di∣stinction of Ordination and Election? Are these still two distinct things, or may we hence, at least, compute them to be one and the same? If they say yes; Why then might they not have been so before? If they say no; Who in this place but the Presbytery elected? Why saies Doctor Ha∣mond, it is plain that the Spirit of Prophesie elected? But to give account of no more than is already performed, were the spirit of History rather than of Prophecy, to which it appertains to tell things before they be done, as did the Prophets now living in this Church, that Tim thy should come to be ordained, so the place is interpreted by Grotius, and how it should otherwise be understood I cannot see: But putting the case some Act preceded, as Saul and Da∣vid were elected Kings by Prophecy: Yet did ever man say that for this Soul or David were any whit the less elected Kings by the People? To the contrary in every well ordered Common-wealth (a jove principium) the disposing of the Lot and of the Suffrage too, hath universally been attribu∣ted unto God.

The Piety of Divines in perswading the People, that God elects for them, and therefore they need not trouble them∣selves to vote, is as if they should perswade them that God provides their daily bread, and therefore they need not trou∣ble themselves to work. To conclude this point with Do∣ctor Hamonds own words upon the same occasion; this di∣dinction of Ordination and Election is in Divines the procreative mistake, or ignorance producing all the rest.

The reason why Paul ordained now after this manner a∣mong

the Jews, is unto me an irrefragable Argument, that he ordained not after this manner among the Gentiles; for whereas the first ordination in the Christian Church, namely that of Matthias, was performed by the Chirotonia; which by degrees came now in complacence with the Jews unto the Chirothesia; it seems he was contented not to alter the worst of Political institutions or customes, where he found them confirm'd by long and universal practice; and if so, why should any man think that he would go about to alter or weed out the best, where they had taken like Root? That this administration of the Jews was of the very worst, is clear in the nature of the politicks, there being no example of a pure Aristocracy, or of a Senate, such as was now the Sanhedrim without a popular ballance that ever governed with Justice, or was of any continuance. Nor was the Chiroth sia, by which means this work came to effect in Israel, introduced by the prudence of God, but by the corrupt arts of men. Now that the Governments at the same time of the Gentiles, all ballanced by the Chirotonia of the people, were in their Nature more excellent, and indeed more accomodated unto antient prudence, as it was introduced by God himself in the Common-wealth of Israel, hath been already sufficiently proved; Nevertheless to refresh your memory with one ex∣ample more.

Crete having been (as is affirmed by the consent of Au∣thors) the most antient, and the most excellent Common-wealth in humane Story, was founded by Rhadamanthus and Minos, an age before the Trojan War; These were held to have learnt their arts by familiar discourse with Jupiter, and from point to point to have framed their modell, according unto his direction. Nor though all acknowledg Minos to have been a King, did he found his Government upon any other than a popular ballance, or a fundamental regard unto the Liberty of the people. For the whole Common-wealth was made up of these three parts, The Colledge, The Senate, and the People. The Colledge consisted of the Annual Magi∣strates called the Cosmi, these had the whole extentive power, s••me in leading forth the Armies, and others in judging the peo∣ple, which functions were accordingly assigned by the Orders un∣to each in particular; that which was common unto them all,

was to propose such things as they had debated or prepared in their Colledg or Council unto the Senate, The Senate being E∣lective for life, was the Council unto which appertained the Debate of what ever was to be proposed unto the Congregation. The Congregation or Assembly of the people of Crete had not the right of Debate, but in enacting of Laws, and election of Magi∣strates had the ultimate result of the Common-wealth, such was the copy after w^ch Lycurgus wrote himself so famous a Legi∣slator: And thus stood this frame unto the six hundred and eight year of Rome; when this people having been too favou∣rable unto Pyrates then infesting those Seas, turned the arms of the Romans upon themselves, and by these under the con∣duct of Quinctus Metellus, thence called Creticus, Crete was made a Province, though the chief Cities being first freed, it should seem (by Cicero's second Oration against Anthony) that the whole Island was at length restored unto her antient Liberty. However by the manner observed by the Romans (as was shewn) in Provincial Government, the Gities under their Magistrates (who while the Common-wealth was a Province, perhaps might have exercised the Office of the Cosmi) were not yet deprived of their popular Assemblies, at least in their distinct Cities, electing all Magistrates for their (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) peculiar or domestick Government; such was the state of Crete, when Paul having appealed from the Iews unto Casar; and being thereupon conducted by Sea towards Rome, touched in his way upon this Island, where he left Titus to constitute Elders in every City. The word (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Constitate our Divines will have to signifie Ordain by Im∣position of Hands, and Imposition of Hands fo signifie an Act of power, excluding the people. But why Paul, who among the Jews had complyed with their customes, should enjoyn, or how Titus had it been so enjoyned should accomplish this where the power was Popular, they have not shewn nor con∣sidered. To introduce Religion, or Government there be but two ways, that is to say, either by perswasion, or by force. To perswade the people of Crete, in whom was the power unto this new way of Ordination; Titus must have spoken to this effect, Men of Crete.

Minos being a King could not choose but have a natural in∣clination unto popular power, wherefore his pretence that Jupi∣ter

told him, Power was to be in the people, may be suspected to have been imagined meerly for his own ends; or this is a certain signe that Jupiter is no true, but a feigned god; seeing the true God will have it that the people should have no power at all; but that such upon whom his Embassadors shall confer power, be with∣out all dispute obeyed. How! are you starting at this! are you solicitous for your Common-wealth! it is true that upon carnall principles or humane prudence, without power in the people, there can be no Common-wealth: but Israel was a Common-wealth without power in the people ▪ Where Moses made all the Laws by the power invested in him by God, and created all the Magistrates, not by popular suffrage but by his Chirotonsia. Wherefore Men of Creet know ye that on whomsoever I lay my hands, the same is in all spiritual affairs or matter of Church-go∣vernment to be obeyed by you, after the sam manner that you have hitherto obeyed such Magistrates or Priests as have been ordained by your own Election, or Chirotonia. Of what other nature the Arguments of Titus to the pretended purpose could have been; I am not able to imagine; nor how this should have done less than provoke the people unto a dan∣gerous jealousie of such a Doctrine. But Divines to set all straight, think it enough to repeat the words of Paul to Ti∣tus in Greek. For this cause left I thee in Crete (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that thou shouldst ordain Elders in every City. It is true that Demosthenes speaketh somewhat like words concerning the expedition of Phillip, of Macedon, in Peloponesus (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) when he had ordained Tyrants in every City: but then Philip had an Army; what Army did Paul leave with Ti∣tus? or if he ordained his Elders neither of these two ways, I see no other than that only by the known and legal Chiroto∣nia or Suffrage of the people. But if this be clear the Clergy come from Crete, not upon the wings of Titus, but of Icarus, whose ambitious wax is dissolved by the Sun.

So much I conceive is now discovered concerning Church∣government, as may shew, that it was not of one, but of three kinds, each obnoxious unto the nature of the civil Go∣vernment under which it was planted, in as much as the Chi∣rotonia, or ballot of Israel being first introduced pure, and without any mixture, as at the Ordination of Mathias, came

aftewards to receive some mixture of the Chirothesia, as in the ordination of Stephen, and last of all by excluding the people to degenerate wholly into the Chirothesia of the Pres∣bytery, as in the ordination of Timothy; all this by the testi∣mony of Scripture, and in the purest times, even the age of the Apostles. Whence my undertaking to shew that as Christ intended his Doctrine should be preached unto all Na∣tions, so he intended his Discipline should be such as might sute with any Government, (as indeed if the choice of any of these three be lawful, it doth exactly) is I hope performed. For where the Government is popular, it is the same with the first, where it is Aristocratical or Monarchical, it agrees with the last, and where it is mixed, it is between both, and respon∣sible unto the second. Of these three in the further exercise of their natural and intended complyance with humane pru∣dence, it may be convenient to give some fuller Exemplifi∣cation.

That any other Ordination than that of the first kinde for the original Authority or practise of it whether in the Common-wealth of Israel or in the Church of Christ, and indeed for the prerogative of the same in nature should have been introduced by the Apostles, where it might, much less where the nature of the civil Policy would admit of no other, is neither propable by Scripture nor Reason; whence it is that in the Cities of Lyeaonia and Pisidia, the Government of these being then Popular, we do not find any mention at all of the Chirothesia, the Apostles in these places (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Chirotonizing Elders in every Congregation.

To evade this place, our Adversaries turn tails to the things, and make their whole flight at the words. In ta∣king one of them into the disputation, I shall take in all, for they run all upon the same quotations, or with little additi∣on.

That the word Chirotonizing, (saith Doctor Hamond) in this place signifies no more than Ordaining by the Imposition of Hands, is not so generally acknowledged by late Writers, but that it may be useful to give some few Testimonies out of those Wtiters which were nearest the times of the Scripture. Thus Philo Judaeus of Joseph (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) he

was ordained Governour of all Aegypt under the King. So again of Moses (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) he was constituted their Ruler. So of Aarons sons (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) God constituted them Priests. Alexander son of Antiochus Epiphanes writes to Jo∣nathan (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) we (in the regal stile) con∣stitute thee High Priest. Lucian saies of Hephestion (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that Alexander made him a God when he was dead. Appian (which is added out of Grotius whence most of the rest is taken) to signifie Election of Magistrates made by the Romane Emperors uses no other word; and later Writers speak of some that were chiroto∣nized Emperors by their Fathers. For the use of the word a∣mong Christian Writers take one place in the Author of the Con∣stitutions for many; Clement after the death of Linus (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) was ordained Bishop of Rome by Peter. But what need any more, Christs Disciples are said (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) designed or fore-constituted by God the witnesses of his Resur∣rection: by al which that of Paul & Barnabas (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is but constituting or creating El∣ders in every Church. Wherefore they that have looked so far back to the Original, as to think it necessary to render the word to create by suffrages, are sure guilty of very impertinent nicety. I promise you had this been against one of our Doctors, it might have been a rude charge; but it is but against Erasmus, Beza, Diodati, and such as took upon them to translate the Switz, French, Italian, Belgicke, and (till the Episcopal correction) the English Bibles. And what apparent cause is there of such confidence? What necessity is there even in the places alleadged why the word Chirotonia should be un∣derstood in the sense imposed? The People of Aegypt till having sold their Lands they came to loose their Popular bal∣lance, were not servants unto Pharaoh, wherefore when Joseph was made Governour over all Aegypt they were sree, now that a King should make a Governour of a free People without their consent, or some advice as we say of his Par∣liament, is altogether impropable, the rather because a Protector in the absence or minority of the King hath been no otherwise made in England, nor pretendeth the present Protector unto any other title than the like Chirotonia. But that Moses is said by the same Author (who affirmed that he

introduced the Chirotonia in Israel) to have been Chiroto∣nized Ruler of the People, can in my judgement be no other∣wise than originally and literally taken, seeing God himself was no otherwise made King in Israel than by the suffrage of the People. That the like must be understood of the Sons of Aaron hath been already shewn. The Doctor is the first hath told me, that the plural number for the royal stile is so ancient as Epiphanes: Sure I am it was not deriv'd from his Macedonian Predecessors, for in the Letters to the Athenians and the Thebans recited by Demosthenes, Philip of Macedon writes in the singular number. But the Letter of Epiphanes to Jonathan must it seems import that he at single hand (though the words carry double) had Chirotonized an High Priest of the Jews: Who can help it? Some Princes have not onely given out that their Priests have been chiro∣tonized when they were not, but that themselves have been Chirotonized when there was no such matter. When a Prince saies that he was Chirotonized or Elected by the Peo∣ple, to talk of Rhetorique is to have none. Divines in this case commonly understand it to be proper, or literally meant, for to impose a new sense is to spoil the word, and spoil the word, spoil the Prince. Lucian is a droll and intends a jest, but not so good an one, as that he of all other should come nearest to help up with an Heirarchy. For the Chiro∣tonia or Election of the Roman Magistrates by the suffrage of the People or of the Army, every man knows that it is literal; Suidas himself interpreting the word by this very example; where he affirms it to signifie Election or Ratifi∣cation by the many. The quotation out of the Constituti∣ons, with those of Bishop Bilson, and others out of the Greek Fathers, and out of Councils, do not onely imply the word Chirotonia, but the thing, while they all relate unto that kind of Ordination, which being in those Churches yet administred as at the Ordination of Stephen, was not con∣ferred without the consent of the People. But it is above all, that labouring to prove the Chirotonia and the Chirothesia, to be the same thing, they should rely most upon the place where the Apostles are said (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to have been fore-chirotonized by God; as if it were clear in this, that God ordained the Apostles by the laying on of

Hands, for so it must be understood, or it makes no more for them, than for us. Or if they mean it onely to shew that the word Chirotonia or suffrage is used for some Ordina∣tion that cannot be taken in our sense; so the word Chiro∣thesia (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) or laying on of Hands, where A∣nanias being neither Bishop nor Ptesbyter but onely a Di∣sciple, that is a Christian, layes his Hands upon Paul, is used for some Ordination that cannot be taken in their sense; or a man not Ordained may Ordain as well as they, for to say that the call was extraordinary where the like is, or is pre∣tended, will avayl little. But there is no need that we should go so near the wind; wherefore to give them all these places in their own sense, even till we come to the Cities in question. What word in any Language is not sometimes nay frequently used in some other than the proper sense? With what elegance, if this be forbidden, can any man write or speak? Is a word like a Woman that being taken with a Metaphor, it can never be restored unto the Original Vir∣tue? If Chirotonia have (as Divines pretend) lost all other but their signification, how shall we understand it in Isaiah or where Paul speaks it of the Brother (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Chirotonized, or chosen by the Churches? Certain∣ly in this one place at least it is of our sense, and in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is but once yet in all the New Testa∣ment of any other, so that if we gain the place in contro∣versie, we have it twice of our sense in Scripture for once not in theirs, but in any other; and in humane Authors, they will not so much as pretend to have it once for them of an hundred times for us; which is pretty well for the vin∣dication of the propriety of one word, and somewhat more perhaps than can be done for another. But in the sense of words that are sometimes properly and sometimes improper∣ly taken, may we admit of the things whereof they are spo∣ken for Interpretors? Or if Lillies and Roses have been al∣most as often said of Ladies Cheeks, must we understand them no otherwise when we are speaking of Gardens?

Yes sayes Doctor Hamond, and therefore to say of the A∣postles Paul and Barnabas, that they created ••ld••rs by their own suffrages, is no w••re than to say that they joyntly did cre∣ate, and indeed being but two, there could be no place for suffra∣ges,

and to affirm they did it by the suffrages of others, is not a∣greeable to the pretended use of the word, for where it is used of choosing by suffrages, as when the people are said to Chirotonize, it is certain that their own, and not others suffrages are meant by it.

It were hardly possible to have contrived a greater number of Affirmations inso smal a compasse, nor to have gone farther in them from all truth. Phrases as words are to be understood according unto the Rule and Law of Speech, which is use, and thus that the Apostles created Elders by their own suffrage, is not said, that they did it by the suffrage of others, is necessari∣ly implyed; as also that the people are understood to chiroto∣nize as well when it is said of the Presidents of their Assem∣blies, as of themselves.

Diruit, aedificat, mutat quadratarotundis.

When a man is said to build an House, or marry a Daugh∣ter, he is not understood to be the Mason, of the Brides∣groom; But the Apostles built Churches in these Cities, therefore the people were not the Masons. The Apostles married Christ unto these Nations, therefore the people gave not their consent or suffrage! what a construction were this, in-ordinary discourse or writing, and yet in the language (as I may say) of a Common-wealth the phrase is more usuall. How often doth Demosthenes speak of his Laws, (see my Pse∣phisma, peruse my Law) and those of other private men: after which Copy the Par••è, or Laws in the Common-wealth of Venice, are called by the names of the Proposers, as were those of Rome, Rupilia, Cornelia, Tr••bonia, in which manner we have Poynings Laws▪ and some Statutes bearing no other Style than Enacted by the Kings most excellent Majesty, which nevertheless are known to have been all Enacted by the Parliament. Thus the Laws of Moses Rhadamanthus, Minos, Lycurgus, S••lon, Romulus, King Edward, were (leges & con∣suetudines quas vulgus elegerit) such as the people had confir∣med or chosen by their Chirotonia. But they may say gran∣ting you this use of speech in relation unto Laws, what have you of this kind for Elections? The exception is nice, but to leave none.

The High Sheriffs in England proposing unto their Coun∣ries the Names of such as stand, are said to Elect Parliament men. They that thus propose Competitors unto the Great Council in Venice are called Electors, and said to elect the Ma∣gistrates. The Proedri certain Magistrates to whom it be∣longed to put the question in the Representative of the peo∣ple of Athens consisting of one thousand, were said (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to give or make the suffrage. The Thesmothe∣tae who were Presidents at the creation of Magistrates were said (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to chirotonize the Generals. Jo∣sephus renders those words of God unto Samuel, Hearken unto the voice of the people (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) I command thee to chirotonize them a King, which Authors vindicating Luke for his understanding, both of the Grecian customes, and propriety of speech, at each of which he was expert, come up unto the full and genuine interpretation of the place in controversie, where Paul and Barnabas (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Chirotonizing them Elders in every Congregation, can be no otherwise understood than that they here, as Moses at the institution of the Sanhe∣drim; Samuel at the Election of the King; the Proedri at the passing of Laws; the Thesmothetae at the creation of Magi∣strates; the Electors in the great Council of Venice; and the High Sheriffs in the Counties of England, were no more than Presidents of that Chirotonia, which was given or made by the suffrage of the people.

Wherefore the Greek is thus rendred by these several Tran∣slations of the Bible.

That of Zurich.

When they had created them Elders by suffrages in every Con∣gregation.

That of Beza.

When they had created them Elders by suffrages in every Con∣gregation.

The French.

When by the advice of the Assemblies they had established Elders.

The Italian.

When by the advice of the Congregation they had constituted them Elders.

That of Diodati.

When they had ordained them in every Church by the common votes of the Elders.

That appointed by the Synod of Dort.

When in each Church by the holding up of Hands they had E∣lected Presbyters.

That used in England from the time of the Reformation, untill the Episcopal correction of the same.

When they had ordained them Elders by Election in every Congregation.

Indeed the circumstance of the place forbids any other con∣struction of the words, for if the suffrage or Chirotonia, (which were scarce sense) related unto the Apostles onely, what needed they have done that in every Congregation, or Church, which they might have done in any Chamber or clo∣set? The circumstance of the action forbids any other con∣struction, for the people were assembled upon occasion of Election or creation of Officers, which thing doth not use to be done in Assemblies gathered for Divine service; besides these Congregations were not alwayes of one mind, but sometimes for sacrificing unto the Apostles, sometimes for stoning them, which are acts of power; wherefore they were political Assemblies. Now these consisting also of a people that had in their Cities (quandam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the government, of themselves, hence ariseth the strongest circumstance of all, forbidding any interpretation of the Text, that might exclude them from election of their own Magistrates, Priests, or Ec∣clesiastical Elders, such as had been the Asiarchs, though Heathen Prelates, yet remembred by the Scriptures as affecti∣onate Friends unto Paul, or such as were those, though to a better end, now ordained by the Apostles. Wherefore Gro∣tius, notwithstanding all the art he useth in other places to avoid this sense, giving his note upon the Text yeilds; though chirotonizing may be said of any Election made by one, or by the Few: yet to the Election in this place it is probable that the con∣sent of the people was given, no lesse being implyed in the begin∣ning of the Chapter, where the Multitude believed, where they were stirred up, where they were evill affected, and where part held with the Iews, and part with the Apostles. Which shews that the people were active in the business. But sayes Do∣ctor

Seaman, There is difference between the consent of the people▪ and the power of the people, which is not to understand the case in controversie, nor to take notice that the people whereof we are speaking were under popular Government, for where ever the people are under popular Government, between that which is done by their consent, and that which is done (Iussu populi) by their power, there is no difference. How should the people give their consent but by their suffrage? or what difference, where they have power, can there be be∣tween the suffrage, and the power of the people?

Doctor Hamond upon this point is far more quainct, where the Scriprure saith that the multitude were evill affe∣cted, and where part held with the Iews, and part with the Apo∣stles, he thinks it ee'n like enough. But where it is said that a great multitude of the Jews, and also of the Greeks believed; he seemeth to have no opinion of it. For saith he, It is evi∣dent that Believers were at first but few in every Town or City, they were not whole Corporations at once converted, nor conse∣quently could they act in a common capacity: But as Clemens Romanus saith, they that were by the Apostles constituted Bi∣shops and Deacons in several Cities aud Regions, were constitu∣ted over those that should after believe, there were oft so few at the present. And then as fast as any did come into the Faith, they readily submitted themselves to those by and under whom they did come in, and were not at all troubled (honest men) with the consultation or deliberation about the way of electing their Teachers and Guides.

Come away; to leave the Scripture a while, and follow Clemens, be it so for discourse sake that in those dayes there was no where any such thing as a great multitude believing, much less whole States or Common-wealths at once converted, whereby they might still act in a common capacity, but onely some private or gathered Congregations or Churches, and that in such it was the Apostles Paul and Barnabas chiroto∣nized: yet these as they were found, or as afterwards they came to be made, must of necessity have been Corporatioos, for what can a number of Men coming into a Society regula∣ted by certain Laws, Constitutions, or form be but a Corpo∣ration? Some Ecclesiastical policy or discipline they must have had: and that probably seeing the greatest Legislators,

even Moses himself) have written after Copies, according unto some pattern, what was this pattern? and whence came it?

Why saith he, not from their Heathen customes, but from the Metropolis; for it must be remembred that wheresoever the Gospel was preached, it came originally from Ierusalem, and then as Agrippa in Philo saith of that City, it was the Metropolis not only of Iudea, but many other Regions, because of the Colonies thence sent into Aegypt, Phenice, and both the Syria's; nay to Pamphilia, Celicia, and a great part of Asia, as far as Bythinia and Pontus. So in reason the Churches in Lystra, Iconium, and Antioch, where Paul and Barnabas ordain'd Elders were to follow the pattern at Ierusalem, and there We know it was not by the suffrage of the people, that an Elder was assumed into the Sanhedrim, but the Prince or head of the Sanhedrim received him in by Imposition of Hands; it will be much more reasonable to deduce the circumstances of ordaining Elders from the customs familiar unto them that preached the Faith unto them, than from the former usages of them, to whom it was preached, who were not to dispute, but to believe and receive the institutions as well as Doctrines which were brought them.

These me thinks are strange arguments; the Gospel came to us from Rome, is Rome therefore the Metropolis of Eng∣land? It is true Agrippa being a Jew, and writing unto Cali∣gula in the behalf of the Jews▪ not of the Christians, tells him, That Ierusalem is the Metropolis of the Iews, and of all their Colonies; so is London of the English, and of all their Colonies; but doth it follow from hence that either Jerusa∣lem, or London is the Metropolis of Christendome? But the Jews▪ had many Colonies in Asia, and therefore the Churches of Lystra, Iconinm, and Antioch were to follow the pattern at Je∣rusalem. The Jews indeed had Synagogues in Iconium and Lystra, as the French have Churches in England, but is this a good argument, the French have Churches in England, therefore the English are to follow the orders of the French Church? The Jews withstood the Gospel at Iconium, for saith the Text, The multitude of the City was divided, and part he••d with the Iews, and part with the Apostles: therefore the believing Iconians must have acknowledged Jerusalem to be their Metropolis, and were to follow the pattern of that Ci∣ty.

And what was that? why there we know it was not by the suffrages of the people that an Elder was assumed into the Sanhedrim, but the Prince or head of the Sanhedrim received him in by Imposition of Hands. The Government of the Ico∣nians was popular, that of the Jews was Aristoeratical; there∣fore the Iconians receiving the Christian Faith, were bound to change their Democracy into Aristocracy. The Apostles to comply with an Oligarchy, had alter'd that ordination, which originally (as at the election of Mathias) was popu∣lar unto Aristocracy; therefore being now to plant the Go∣spel in a free State, they might not alter it from Aristocracy to Democracy: to please the Jews they might change for the worse, therefore to please the Iconians they might not change for the betrer, but must tell the people plainly that they were not to dispute, but to believe and receive the instituti∣ons as well as Doctrines that were brought them from the Metro∣polis. How would this found unto a people that understood themselves!

Sic volo sic juheo stat proratione voluntas.

The right temper of a Metropolitan, to whom Popular power is an Heathen eustome, and with whom nothing will a∣gree but Princing of it in the Senate. But with the Apostles it was otherwise, who making no words of the Chirothesia where it was needless, were glad of this occasion to Chiroto∣nize, or elect them Elders in every Congregation by Popular fuffrage. But this (they will say) is not to come off from the haune, but to run still upon the People in a common or publick capacity. Though the Scripture speak of great mul∣titudes believing, believe it there was no such thing; Clemens saith they were very few, their Assemblies private, and very scanty things. As private as they were, by the judgement of Divines they were it seems to receive from their pattern (if that were the Sanhedrim) a form that was publick enough, and why might not they have received this from that pub∣lick from whereunto they were accustomed, rather than from a Forraign Policy, and one contrary to their customes? why should they suffer such power in new and private, as they would not endure in their old and publick Magistrates? or if they received the Scriptures, why should they choose

that Ordination which would fit them worst rather that which would fit them best? That of Timothy, rather than that of Matthias? Or let their Assemblies have been never so private or scanty, yet if the Apostles Chirotonized th••m Elders in every Congregation, Is it not demonstrable that they did receive that of Matthias, and not that of Timo∣thy?

Thus much for the Propagation of the pure or first kind of Ecclesiastical Policy unto the Cities of Lycaonia. The mixed or second kind into which (the Christian Presbytery delighting to follow the stepps of the Jewish) the former might soon degenerate, continued in the primitive Church (to speak with the least, for Wall••us brings it down to Charles the Great) three hundred years after Christ; which Assertion in Mr. Hobbs proved out of Amianus Marcelli∣nus, Doctor Hamond hath either willingly overseen, or in∣cludes in this Answer, it is most visibly void of all appear∣ance of truth. Wherefore to the quotation mentioned, I shall ad the words of Platina. Damasus the second by Na∣tion a Bravarian surnamed Bagniarius, or as some will Popo; possessed himself of the Papacy by force, and without consent of the Clergy and of the People. Now what can be clearer than that by this place the Clergy and the People had hitherto right to elect the Pope? The Doctor comes near the word of defiance unto Mr. Hobbs, in a matter of fact so apparent unto any judgement that I need not ad what goes before in the life of Clement the second, where the Emperour ingageth the People of Rome not to meddle with the Election of the Pope without his express Command: nor what follows after in Leo the ninth, where the whole power of Election was now conserred by the Emperour upon ihe Clergy. Again Victor the second, (saith the same Author) obtained the Papacy rather by fa∣vour of the Emperour, than by free suffrages of ihe Clergy and the People of Rome, who apprehended the power of the Em∣perour whose displeasure they had sometime incurred by Crea∣ting Popes: So then the People, (it is clear) had hither∣to created the Popes. The power of Election thus in the whole Clergy came afterwards, as at this day, to be re∣strained unto the Cardinals onely; and so to devolve into the third kind of Ordination exactly correspondent unto

the Sanhedrim and their Chirothesia, as it was exereised a∣mong the converted Jews, when Timothy was Ordained by the laying on of the Hands of the Presbytery.

Now this is that with which of all others Divines are so inamoured, that they will not endure it should he said there is any other: It is also propitious above all the rest unto Monarchy, as that which according unto the inherent na∣ture or impotence of Oligarchy, must have a Prince at home or abroad to rest upon or become the inevitable prey of the People. Herein lies the Arcanum or secret of that Antipa∣thy, which is between a Clergy and a Popular Government, and of that simpathy which is between the Mitre and the Crown. A Prince receiving a Clergy with the Monopoly of their Chirothesia, hath no more to do than to make a Metrapolitan, by whom he governs them, and by them the People, especially if he endow them with good Revenues, for so they become an Estate of his Realm, and a more stea∣dy Pillar of his Throne than his Nobility themselves, who as their dependance is not so strong, are of a more stirring nature. This is the Gothick Model from whence we had our Pattern, and in which No Bishop, no King.

Thus for the dignity of Ecclesiastical Policies, whether in Scripture or Humane Prudence, Popular Government you see is naturally inclin'd unto the very best, and the spiritual Aristocracy unto the very worst. It is also remarkable that the Political ballance extends it self unto the decision of the question about Ordination. For as a People never of∣fer'd to dispute with a well ballanced Clergy, so a Clergy dis-mounted never gain'd any thing by disputing with the People. As to the question of Empire, or Government, (I Propheti disarmati Rovivano) The Apostles became all▪ things unto all.

Thus beyond all measure improsperous are this Divines un∣dertakings against Mr. Hobbs, and the undertakings of Di∣vines upon this Subject.

Notes

• § 36.
• § 107 Acts 20. 28.
• De Imp. sum. Pot. C. 10. § 31.
• § 104
• Acts 6.
• Of Ordinat. p. 13.
• De Imp. c. 10.
• 1 Pet. 2. 13.
• Livy L.
• Acts 7. 15.
• Acts 8.
• First way of Ordination in the Church of Christ. Acts 1.
• § 115.
• Dr. H. of Im∣position. § 115.
• Acts 1. 15.
• Ver. 13.
• 15.
• 16.
• 21.
• 22.
• 23.
• 24.
• 26.
• Grotius.
• Demonstrati∣on that God never ordained any policy Ec∣clesiastical or Civil, but up∣on the princi∣ples of humane Prudence. Josh. 9. 11.
• Arist. 2. lib. 2. c. 10.
• Pol. lib. 8. c 9.
• Act. 6.
• Second way of Ordination in the Church of Cstrist.
• Acts 13.
• Acts 15. 22.
• Third way of Ordination i the Church c Christ.
• Grot ad 2 Tim. 4. 14.
• Grot. ad Mat. 19. 13.
• 1 Tim. 4. 14.
• 2 Tim. 1. 6.
• § 106.
• § 134.
• § 111.
• Epitome of the Common-wealth of Crete
• Tit. 1. 5.
• Decorond.
• § 3.
• Joseph. An. L. 13. C. 5.
• L. 7. C. 45.
• Acts 10. 41.
• De Cor.
• 2 Cor. 8. 19.
• His own words to Mr. Hobbs. § 118.
• De Coron.
• Demost. cont. Timocrat.
• Pol. l. 8. c. 8.
• Ant. l. 6. c. 4.
• Acts 19. 31.
• § 134
• § 125.
• § 135.
• Philo delegati∣tione ad Ca∣jum.
• Acts 14. 4.
• § 138.
• His own words to Mr. Hobbs▪ § 122.