# The Reason of Church-governement Urg'd against Prelaty/Book 1 Chapter 5

CHAP. V.
IT followes here to attend to certaine objections in a little treatise lately printed among others of like sort at Oxford, and in the title said to be out of the rude draughts of Bishop Andrews. And surely they bee rude draughts indeed, in so much that it is marvell to think what his friends meant to let come abroad such shallow reasonings with the name of a man so much bruited for learning. In the 12 and 23 pages he seemes most notoriously inconstant to himselfe; for in the former place he tels us he forbeares to take ​any argument of Prelaty from Aaron, as being the type of Christ. In the latter he can forbeare no longer, but repents him of his rash gratuity, affirming, that to say, Christ being come in the flesh, his figure in the high Priest ceaseth, is the shift of an Anabaptist; and stiffly argues that Christ being as well King as Priest, was as well fore-resembled by the Kings then, as by the high Priest. So that if his comming take away the one type, it must also the other. Marvellous piece of divinity! and well worth that the land should pay six thousand pound a yeare for, in a Bishoprick, although I reade of no Sophister among the Greeks that was so dear, neither Hippias nor Protagoras, nor any whom the Socratick schoole famously refuted with out hire. Here we have the type of the King sow'd to the typet of the Bishop, suttly to cast a jealousie upon the Crowne, as if the right of Kings, like Meleager in the Metamorphosis, were no longer liv'd then the firebrand of Prelaty. But more likely the Prelatss fearing (for their own guilty carriage protests they doe feare) that their faire dayes cannot long hold, practize by possessing the King with this most false doctrine, to ingage his power for them, as in his owne quarrell, that when they fall they may fall in a generall ruine, just as cruell Tyberius would wish,
When I dye, let the earth be roul'd in flames.
But where, O Bishop, doth the purpose of the law set forth Christ to us as a King? That which never was intended in the Law, can never be abolish't as part thereof. When the Law was made, there was no King: if before the law, or under the law God by a speciall type in any King would foresignifie the future kingdome of Christ, which is not yet visibly come, what was that to the law? The whole ceremoniall law, and types can be in no law else, comprehends nothing but the propitiatory office of Christs Priesthood, which being in substance accomplisht, both law and Priesthood fades away of it selfe, and passes into aire like a transitory vision, and the right of Kings neither stands by any type nor falls. We acknowledge that the civill magistrate weares an autority of Gods giving, and ought to be obey'd as his vicegerent. But to make a King a type, we say is an abusive and unskilfull speech, and of a morall solidity makes it seeme a ceremoniall shadow. Therefore your typical chaine of King and Priest must unlink. But is not the type of Priest taken away by Christs comming? no saith this famous Protestant Bishop of Winchester; it is not, and he that saith it is, is an Anabaptist. What think ye Readers, do ye not understand him? What can be gather'd hence but that the Prelat would still ​sacrifice? conceave him readers, he would missificate. Their altars indeed were in a fair forwardnesse; and by such arguments as these they were setting up the molten Calfe of their Masse againe, and of their great Hierarch the Pope. For if the type of Priest be not taken away, then neither of the high Priest, it were a strange beheading; and high Priest more then one there cannot be, and that one can be no lesse then a Pope. And this doubtlesse was the bent of his career, though never so covertly. Yea but there was something else in the high Priest besides the figure, as is plain by S. Pauls acknowledging him. Tis true that in the 17 of Deut. whence this autority arises to the Priest in matters too hard for the secular judges, as must needs be many in the occasions of those times involv'd so with ceremoniall niceties, no wonder though it be commanded to enquire at the mouth of the Priests, who besides the Magistrates their collegues had the Oracle of Urim to consult with. And whether the high Priest Ananias had not incroach't beyond the limits of his Priestly autority, or whether us'd it rightly, was no time then for S. Paul to contest about. But if this instance be able to assert any right of jurisdiction to the Clergy, it must impart it in common to all Ministers, since it were a great folly to seeke for counsell in a hard intricat scruple from a Dunce Prelat, when there might be found a speedier solution from a grave and learned Minister, whom God hath gifted with the judgement of Urim more amply oft-times then all the Prelates together; and now in the Gospell hath granted the privilege of this oraculous Ephod alike to all his Ministers. The reason therefore of imparity in the Priests, being now as is aforesaid, really annull'd both in their person, and in their representative office, what right of jurisdiction soever can be from this place Levitically bequeath'd, must descend upon the Ministers of the Gospell equally, as it findes them in all other points equall. Well then he is finally content to let Aaron go. Eleazar will serve his turne, as being a superior of superiors, and yet no type of Christ in Aarons life time. O thou that would'st winde into any figment, or phantasme to save thy Miter! Yet all this will not fadge, though it be cunningly interpolisht by some second hand with crooks & emendations; Heare then; the type of Christ in some one particular, as of entring yearly into the Holy of holies and such like, rested upon the High Priest only as more immediately personating our Saviour: but to resemble his whole satisfactory office all the lineage of Aaron was no more then sufficient. And all, or any of the Priests, consider'd separately without relation to the ​highest, are but as a livelesse trunk and signfie nothing. And this shewes the excellence of Christs sacrifice, who at once and in one person fulfill'd that which many hunderds of Priests many times repeating had anough to forshew. What other imparity there was among themselves, we may safely suppose it depended on the dignity of their birth and family, together with the circumstances of a carnall service, which might afford many priorities. And this I take to be the summe of what the Bishop hath laid together to make plea for Prelaty by imitation of the Law. Though indeed, if it may stand, it will inferre Popedome all as well. Many other courses he tries, enforcing himselfe with much ostentation of endlesse genealogies, as if he were the man that S. Paul forewarnes us of in Timothy, but so unvigorously, that I do not feare his winning of many to his cause, but such as doting upon great names are either over-weake, or over sudden of faith. I shall not refuse therefore to learne so much prudence as I finde in the Roman Souldier that attended the crosse, not to stand breaking of legs, when the breath is quite out of the body, but passe to that which follows. The Primat of Armagh at the beginning of his tractat seeks to availe himselfe of that place in the 66 of Esaiah, I will take of them for Priests and Levites, saith the Lord; to uphold hereby such a forme of superiority among the ministers of the Gospell succeeding those in the law, as the Lords day did the Sabbath. But certain if this method may be admitted of interpreting those propheticall passages concerning Christian times in a punctuall correspondence, it may with equall probability be urg'd upon us, that we are bound to observe some monthly solemnity answerable to the new moons, as well as the Lords day which we keepe in lieu of the Sabbath: for in the 23 v. the Prophet joynes them in the same manner together, as before he did the Priests and Levites, thus. And it shall come to passe that from one new moone to another, and from one Sabbath to another shall all flesh come to worship before me, saith the Lord. Undoubtedly with as good consequence may it be alledg'd from hence, that we are to solemnize some religious monthly meeting different from the Sabbath, as from the other any distinct formality of Ecclesiasticall orders may be inferr'd. This rather will appeare to be the lawfull and unconstrain'd sense of the text, that God in taking of them for Priests and Levites, will not esteeme them unworthy though Gentiles, to undergoe any function in the Church, but will make of them a full and perfect ministery, as was that of the Priests ​and Levites in their kinde. And Bishop Andrews himselfe to end the controversie, sends us a candid exposition of this quoted verse from the 24 page of his said book, plainly deciding that God by those legall names there of Priests and Levites means our Presbyters, and Deacons, for which either ingenuous confession, or slip of his pen we give him thanks, and withall to him that brought these treatises into one volume, who setting the contradictions of two learned men so neere together, did not foresee. What other deducements or analogies are cited out of S. Paul to prove a likenesse betweene the Ministers of the Old and New Testament, having tri'd their sinewes I judge they may passe without harme doing to our cause. We may remember then that prelaty neither hath nor can have foundation in the law, nor yet in the Gospell, which assertion as being for the plainnesse thereof a matter of eye sight, rather then of disquisition I voluntarily omitt, not forgetting to specifie this note againe, that the earnest desire which the Prelates have to build their Hierarchy upon the sandy bottome of the law, gives us to see abundantly the little assurance which they finde to reare up their high roofs by the autority of the Gospell, repulst as it were from the writings of the Apostles, and driven to take sanctuary among the Jewes. Hence that open confession of the Primat before mention'd. Episcopacy is fetcht partly from the patterne of the Old Testament, & partly from the New as an imitation of the Old, though nothing can be more rotten in Divinity then such a position as this, and is all one as to say Episcopacy is partly of divine institution, and partly of mans own carving. For who gave the autority to fetch more from the patterne of the law then what the Apostles had already fetcht, if they fetcht any thing at all, as hath beene prov'd they did not. So was Jereboams Episcopacy partly from the patterne of the law, and partly from the patterne of his owne carnality; a parti-colour'd and a parti-member'd Episcopacy, and what can this be lesse then a monstrous? Others therefore among the Prelats perhaps not so well able to brook, or rather to justifie this foule relapsing to the old law, have condiscended at last to a plaine confessing that both the names and offices of Bishops and Presbyters at first were the same, and in the Scriptures no where distinguisht. This grants the remonstrant in the fift Section of his defence, and in the Preface to his last short answer. But what need respect be had whether he grant or grant it not, when as through all antiquity, and even in the loftiest times of Prelaty we find it ​granted. Ierome the learned'st of the Fathers hides not his opinion, that custome only, which the Proverbe cals a tyrant, was the maker of Prelaty; before his audacious workmanship the Churches were rul'd in common by the Presbyters. and such a certaine truth this was esteem'd, that it became a decree among the Papall Canons compil'd by Gratian. Anselme also of Canturbury, who to uphold the points of his Prelatisme made himselfe a traytor to his country, yet commenting the Epistles to Titus and the Philippians acknowledges from the cleernesse of the text, what Ierome and the Church Rubrick hath before acknowledg'd. He little dreamt then that the weeding-hook of reformation would after two ages pluck up his glorious poppy from insulting over the good corne. Though since some of our Brittish Prelates seeing themselves prest to produce Scripture, try all their cunning, if the New Testament will not help them, to frame of their own heads as it were with wax a kind of Mimick Bishop limm'd out to the life of a dead Priesthood. Or else they would straine us out a certaine figurative Prelat, by wringing the collective allegory of those seven Angels into seven single Rochets. Howsoever since it thus appeares that custome was the creator of Prelaty being lesse ancient then the government of Presbyters, it is an extreme folly to give them the hearing that tell us of Bishops through so many ages: and if against their tedious muster of citations, Sees, and successions, it be reply'd that wagers and Church antiquities, such as are repugnant to the plaine dictat of Scripture are both alike the arguments of fooles, they have their answer. We rather are to cite all those ages to an arraignment before the word of God, wherefore, and what pretending, how presuming they durst alter that divine institution of Presbyters, which the Apostles who were no various and inconstant men surely had set up in the Churches, and why they choose to live by custome and catalogue, or as S. Paul saith by sight and visibility, rather then by faith? But first I conclude from their owne mouthes that Gods command in Scripture, which doubtlesse ought to be the first and greatest reason of Church-government, is wanting to Prelaty. And certainly we have plenteous warrant in the doctrine of Christ to determine that the want of this reason is of it selfe sufficient to confute all other presences that may be brought in favour of it.