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A85410
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The controversie between episcopacy and presbytery stated and discussed, by way of letters, at the desire of a person of quality and learning. / By J. Gailhard, A.M. & D.
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Gailhard, J. (Jean)
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1660
(1660)
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Wing G119; Thomason E1083_3; ESTC R202264
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41,795
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51
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The Controversie Between EPISCOPACY And PRESBYTERY Stated and discussed By way of LETTERS at the desire of a person of Quality and Learning By J. Gailbard A. M. D. Have we not all one Father c. Malachi 2.10 Ye are built upon the foundation of the Apostles and Prophet Christ himself being the chief Corner-stone Eph. 2.20 Printed for the Author 1660. To the READER THis piece might soâ—ner have come forth had not the indiscretion of some and the malice of others hindered it for information being g ven by some busie boâ—y that it was a â—angerous book the Copy was â—aâ—ly delivered into the haâ—â—s of thâ—â—e 〈…〉 it whereupon I went voluntarily to them who had power tâ— examin the businesse but after three weeks attenâ—anâ— perceiving that the design was only to hinder the printing of it and detain the Copy I betook my self to a review of my former draught of it out of which I â—â—amâ—â— thâ— copy now committed to the Presse there being little or no alteâ—ation at all from that which was kept from me Resides the former 〈◊〉 I haâ—â— to wit the discharge of my duty to God the reâ—â—rd I 〈◊〉 the Truth my obedience to the desires of two N blemen and the iâ—â—â—mation of the people several persons bearing of it did earnestly 〈◊〉 me to â—â—pâ—se it to the publiâ—e 〈◊〉 whereby the expâ—ctation of th se that heard of it should be satisfied wherefore calli g to mind that 〈◊〉 proâ—â—cution was made against me and interpreting the silence of thoâ—e whom thâ— affair was referred to as an aâ— putting and clearing of the 〈◊〉 from aâ—â— guilt and 〈◊〉 to them after I had said maâ—â— times that I wâ—â—â— t◠〈…〉 to 〈…〉 I deserâ—â—d it now 〈…〉 â—ide◠〈…〉 to the Preâ—â—â—â— I think it necessary in thâ—◠〈…〉 â—â—st in time though first in order to acquaint the world how thâ—â—â— I was very â—â—â—â—lly used in words yet as to the thing it was someâ—hat 〈…〉 of three weeks was a sufficient time for any one 〈…〉 and to make a report 〈◊〉 it although I confesse I did 〈…〉 to haâ—e such Correctors of my work but in the end of that time 〈◊〉 a promise from one who knoweth whom I mean to receive it at Whitehall thâ— next day between 10 and 11 â—f the clock but he was not 〈…〉 to the preâ—â—◠〈…〉 mâ—â—h 〈…〉 to the 〈…〉 I 〈…〉 Rome 〈…〉 The former Epistle to the READER THâ—◠〈…〉 Sir I Received 〈…〉 deal 〈…〉 of youâ— woâ—â— at 〈◊〉 I wâ—â— loath to 〈…〉 of 〈◊〉 but afterwaâ—d I have 〈…〉 that I â—a◠〈◊〉 any 〈◊〉 â—â—cessary to a piece 〈◊〉 Eâ—â—◠〈…〉 when I â—aw yâ—â— to â—â—â—nâ—h into the 〈◊〉 of thâ—â—â— Dâ—â—â—â—lâ—â—â—s 〈…〉 a 〈…〉 â—nternation from youâ— in 〈…〉 I nâ—vâ—◠〈◊〉 any 〈…〉 consâ—â—◠〈◊〉 of you◠〈◊〉 yet at 〈…〉 you 〈…〉 wonder by â—â—tâ—cting more then I expected wâ—◠〈…〉 oâ— thâ—â—bject though I 〈…〉 behalf yâ—t I a count it to be of a more pâ—â—â—â—â—◠〈…〉 to be 〈◊〉 to the view of a few partiâ—â—laâ— mâ—n an◠〈…〉 the 〈◊〉 estâ—em which I 〈…〉 I do not envy the advantage that many 〈…〉 it but I â—â—â—â—dence you to bâ— perswaded not to depâ—ive the people oâ— the â—â—â—â—â—â—action they shall 〈◊〉 by And it I 〈…〉 no doubt but th◠〈◊〉 of the Noble Lord will do 〈…〉 reflect upon present 〈◊〉 and how much people will by it be informed of the truth of the câ—ntâ—â—verted Qâ—â—â—ions which we 〈…〉 bâ—fore to clâ—â—ly 〈◊〉 youâ— mode ly I hope will condescend to the publication of it oâ—â—â—e I reserve my â—elf that 〈◊〉 in 〈◊〉 of extremitie grant me therefore that which you cannot deny and so youâ— labour shall come to its perfection and the croâ—ned with the general applaâ—â—e of religious men The obtaining of my â—eâ—â—e â—â—ll lay an Obligation from me upon the publick but the publick and I shall receive it as a siâ—n of your affectiâ—n to both And let others think for a requital as for me I will more then ever be found to be The 9th of July 1â—60 Yours c. NOtwithstanding the 〈…〉 â—etter to 〈…〉 these I earnestly entreated thâ—t Hoâ—â—â—â—ble 〈…〉 me frâ—m it 〈◊〉 I never intended 〈…〉 only 〈…〉 〈…〉 consequence of iâ— I should 〈…〉 in the matter in the expreâ—â—â—on and in the 〈…〉 Arguments I have further represented 〈…〉 in the 〈◊〉 Tongue for I am a stranâ—◠〈…〉 wherefore 〈…〉 Latine Tongue 〈…〉 answered me he intendâ—◠〈…〉 people and therefore though the â—â—yle 〈…〉 anâ— inteliâ—â—ble such 〈…〉 expressions With 〈…〉 â—eâ—â—ed me to 〈…〉 wherefore 〈…〉 beâ—â—â—â—e I â—o prefer 〈…〉 Pubâ—â—ck before my own 〈…〉 confident 〈…〉 Nation who will not be ashamed to 〈…〉 will I ever declin◠〈…〉 the â—â—lp oâ— God's Grace wheresoever 〈…〉 I am the more enclined to do at 〈…〉 aâ—â—eâ—ted in pâ—â—â— The 〈◊〉 Letter I 〈…〉 State 〈…〉 Nation Now 〈…〉 all oâ—â—â—◠〈…〉 whence you 〈…〉 the 〈◊〉 oâ—â—o 〈…〉 Nay I â—o 〈…〉 conâ—â—tion thin 〈…〉 thâ—ir ayâ— at Reformation in Doctrine and Worship cannot be blamed but by erroneous and licenâ—â—ous persons howsoever it is not â—o much their cause as that of God and therefore I make no doubt but that hâ— will appear for â—t at the last 〈◊〉 I am conâ—iâ—tent that as there is a God so his work will be done in his doe â—â—ne and if men be blockt in his way he will remove them In thâ—â—â—ontroversie secular persons alâ—o a e engaged â—â—ne because Episâ—â—pâ—â—â— iâ— an 〈◊〉 and therefore good of bâ—d they must have it saying further it doth beâ—â—â—â— fit the temper of the generality of people which iâ— not abâ—olutely true the Preâ—byterâ—â—n party being very considerable And suppose iâ— were so must we fiâ— the wayes of God to mans humours St. Paul is of another minâ— E seâ—k saith he 〈◊〉 please men then am I not the servant of Christ Others will have Epiâ—â—paâ—â— even Noblemen not all for many prefer conscience to interest because their younger sonnes may thereby become spiritual Lords Others as ignorant wid have it for hereby they are kept and flattered in their ignorance And others as licentious because they are not restrained from evil Courses but are suffered to go on in them But perhaps I may satisfie you the more if I do shew when these Dâ—visions did first spring up In the dayes of that good King Jâ—siahâ— like Edward the sixth whose chief study was to work Reformation as he did in a good measure considering how God was pleased to call him out of this life in the sixteenth year of his age Then there were thâ—se who knowing God to be a spirit they knew also he would be worshiped in spirit and in truth John 4. And also that Religion doth not consist in outward apparel for it is not to be defiled with the attire of the Harlot But it doth consist in the inward man and therefore their desire was to see Excrements of Popery removed of purged But bloâ—dy Queen Mary his Successor bringing in
uncertain whither â—uch a Day bâ— the day of the Passion which I find to be translated 〈◊〉 oâ— the miâ—â—al Shall I neglect the 〈◊〉 of prayer that is 〈◊〉 and to grieve the Holie Ghost and shall we a wayes 〈…〉 and helps and ever be children in Prayer Shall â—â—mitate the Spirit so as to be bound by things of a 〈◊〉 institution iâ— not â—nvention O shall I be sufficiently qualified to be a Min steâ— bâ—cause I can find and read my Lessons in such a common Prayer-book which is oâ—casion of â—ilenesse Or shall my conscience be obliged to that book of the which one of them the Primate of Ireland hath said There are things that ought to be taken off others added and others to be altered Noâ— I hold that Ceremonies ought wholly to be taken away seâ— Marâ— Iâ—â— Câ—â—â—â—ap 4 〈◊〉 51. sect 21. First because contrary 〈◊〉 the purity of Goâ—s Woâ—ship who will be worshiped in spirit and truth 〈◊〉 is the Gospel a ceremonial Law But here he is woâ—shipped in outward Apparel instead of an inward frame of spirit and can that worship be said to be in truth when there is not the least shadow of it in Scriptures But they will tell me if things are to be abolished because abused then meat and drink shall be taken away because there are Gluttons and Drunkards but this is not to the purpose I confess in things substantial essential and necessary the â—â—e is not to be taken away thâ—ugh it be prophaned by Papists Thus of bread and drink because necessary for a mans life but for those things that are circumstantial and indifferent if abused they ought to be taken off Such are the things now in question that they are not necessary they must confess it there being not the least shadow or sign for it in Sc ipture as of Surplice sign of the Cross c. If therefore it be indifferent why pressed upon a tender conscience if thought necessary then herein lies the superstition Now any one of these being come to be superstitious it is no more indifferent but to be taken off altogether as Ezecâ—iah to his great commendation broke the Bâ—azen Serpent for the which there was more to plead then for these sottish Garments for it was Erected by Gods command but the other thinâ—â— not so I wish every one that is so forward for Ceremonies to perusâ— a Preface in the Comm Prayer-Book wherein it is said That because Ceremonies were grown numerous super fluous superstitious and a yoke unto â—â—uls therefore some were taken away By virtue of the same reasons we may desire the abolishing of all others As for the kneeling at the Lords Supper it being indifferent must not be pressed as necessary so as that one shall not receive the Sacrament exc pt he kneeles yet methinks because of the gross errour of Papists about it it will be well to abstain from that posture to avoid appearance and suspition of Idolatry As it is the Apostles advice and it may lawfully be taken in another posture for at such 〈◊〉 a man ought not to be in a praying posture yet if a person 〈◊〉 â—â—tisfie me that he hath no superstitious reason to take it this I think a man ouâ—ht to administer it to him But being gone already beyond the â—â—tent of a Letter and â—eaâ—ing to 〈◊〉 youâ— patience in the peâ—â—sal oâ— this I â—â—ave leâ—ve to bâ—tâ—â—e my self to my â—â—â—er 〈◊〉 till the â—enâ— oppâ—tunity I shall have to testifie â—ith my father obedience to your commands how sincerely I am Honourable Sâ—â— Yours c. G. June the â—â— 166â— The third Letter 〈…〉 IT iâ— an 〈◊〉 â—â—â—â—nary satisfaction to me and a sign of your wonted 〈◊〉 that you do accept of my weak endeavours which I have 〈…〉 the satiâ—fyâ—â—â— of your desires and since you are 〈…〉 that I have had the happiness to answer your expectation iâ—to 〈◊〉 a measure and to give such a deal of contentment to that Noble person I take it not as a reward deâ—erved by my passed lâ—bâ—â—â— but 〈◊〉 â—n encouragement to that which iâ— to come having therefore in the end of my last spoken of the judgment 〈…〉 men and Pâ—â—â—byâ—erâ—aâ—s dâ—ffeâ— in aboâ—â— circumstanâ—â—â—l things as â—â—â—ard Rites and Ceremonies Now I must shew they differ in 〈◊〉 of a hiâ—â—er nature such as Ordination The Pâ—â—lâ—â—â— any dâ—â—ay that Ordination 〈◊〉 to be lawfull which is not made by a Bâ—â—hop this is a most uncharitable thought of theâ— as if the Oâ—â—â—nation of â—â—â—laâ—â—sh Ministers to France and Holand were no lawfull ordination though withâ—ut Bâ—shâ—â—â— Yet some of theâ—◠〈◊〉 men tâ—kâ— them to be as they are lawful Ministers and one of them 〈◊〉 I wish all â—eâ—e like to him 〈◊〉 that a Bishop ordaineth noâ—â—t a Biâ—â—â—â— but as a Pâ—â—sâ—â—â—er and in 〈◊〉 Scripture doth shew that it is done by Pâ—eâ—â—â—â—◠〈◊〉 4.14 Neither 〈◊〉 I â—ee any reason why th y shâ—â—â—â— make any distinction between the â—â—â—nation of Bisâ—oâ—â— in their sâ—nâ—e and Ministers and to call the one consecration as if by oâ—â—â—nation they were not consecrated when it is â—ell known that conâ—â—â—â—â—â—tion of Bishops to make use of their word 〈◊〉 called by S. Paul The â—â—â—ing on of hands by the Presbyters it 〈◊〉 thy weâ—â— a Bishop â—s they assert it 1 Tim. 4 14. You see then thaâ— though 〈◊〉 should 〈◊〉 Bishops to be different in â—egree â—â—om Ministers whiâ—h we deny yet they ought to submit to the â—aying on of hâ—nds by the Pâ—â—â—byterâ—â— which impoâ—â—tion of hands it is after the â—iving of the 〈◊〉 of Fellowship as St. Paul speakâ— Gal. 2.9 As to the consecration of Churches it hath no President in the New Testament and I know of no other Consecration but the separating of them from a common use and appointinâ— them to an holy end As for the naâ—â—ng or as they call it Christning and baptizing of Churches and Bells their authority is from Popery and not Scripture howsoever I may observe it as a prophanatiâ—n of that holy Sacrament and an adulterating of it's Object Bâ—t alas if there were nothing but this although it be much yet it would be tolerable but there is that which is a great deal worse they do d ster in more then Church-Government it is even in fundamental points of Doctrine I fear the â—â—d consequences of Prelacy if it be set up for the face of the Church shall be overflown with a stream of Errours and Heresies I tremble to think and I am frighted to say there will be Antichristian Bishops for if that way be set up then those that are most eminent amongst them will be set up in that Office and it is known that two sorts of persons are Antichristians some being against Christ's Person and others against his Grace and amongst them I know some whose names charitably I spare although there be no need of such tenderness since some have published in print their Errours Some I know to be