A PARALLEL BETWEEN Episcopacy & Presbytery OR The Church of England Vindicated from all the False and Uncharitable Reports and Suggestions of either Papist or Presbyterian.  Utrum horum mavis accipe. 
MANY have been, and in Various Disguises appeared the Enemies to the Peace of the Church of England; but those that have prevailed most with the people against her, and stuck closest upon her Skirts, are and have been Popery and Presbytery. Dextrum Scylla latus, Laevum implacata Charybdis obsidet— Some have been withdrawn from her Communion by the fair and insinuating Speeches of the Romish Priests; others frightened from it by the Uncharitable Censuring, and Bold Threaten of the Presbyterian Ministers; some offended with the Rude and Unmannerly Discipline of Presbytery (where the pulling off a Hat: or showing any other outward form of adoration is the highest Symptom of being ill affected) have fell into the Romish Superstition, others displeased with the gew-gaw Religion and Pageantry of the Church of Rome have thought no outward Honour and Magnificence fit to be allowed in the Temple of Christ, and consequently became rigid Presbyterians; again you have many running so far from the Papists meritorious hope of gaining Heaven by good works, that they expect in haste to Post thither by a Barren Faith; arguing, nay esteeming good works as altogether unnecessary; when as indeed they must be both Concomitants; and though she daily gave particular cautions against these Seducers, and set down descriptions and marks how they might be known,— Nimirum haec illa Charybdis: Hos Helenus Scopulos, haec saxa horrenda canebat: yet they never could prove sufficiently effectual to the securing of all, through the inadvertency of many, though the Charmer charmed never so wisely.  
I shall in this present Discourse decline mentioning the dangers and great inconveniences that arise from Popery to this State, as having been the Subject of these two years last passed, and our fears sufficiently secured by the incomparable wisdom of his Majesty, and the extraordinary carefulness of his Great Council the Parliament, and only confine it to the latter, being perhaps equally dangerous with the former.  
1. As being a Chronical Distemper, (bred at first in the Body of this State, by an imprudent and overforward zeal, and since increased and grown stubborn through length of time) which seldom ends but in the death of the Patient. For when a Disease is grown habitual and customary, the application of fit remedies is commonly neglected till the Body's past hopes of recovery; as is evident from the year 40; where the best State-Remedies being too late administered, proved useless and ineffectual.  
2. That Presbytery was calculated for the Meridian of a Commonwealth, not of Monarchy; (as appears by the confession of its first Erectors) and therefore contrary to the constitutions of this Kingdom.  
3. That by Democratical Principles in Religion, is visibly seen what sort of Government they aim at in the State; Democracy never being admitted in this Nation, but when the Church was purely Presbyterian.  
4. That knowing how odious Popery is to above the tenth part of this Nation, and that the People would consent to the introduction of any Religion, rather than that; they slily give out upon all occasions, that the Church of England is not sufficiently purged from the vanities of Rome, that most of the Clergy are Popishly affected, and still hanker after the fleshpots of Egypt, uncharitably imputing the infirmities and failings of a few Members, to the whole Body, to the great disencouragement and Abuse of many of the waker sort of his Majesty's good Subjects.  
5. That They the Godly, painstaking, and true preaching Ministers are prohibited the exercise of holy duties: (though the severest Laws were never able totally to silence them) when by just suspensions they were prevented from sowing the Seeds of Sedition and Schism; that they by imprisonments and other oppressions, are hindered from dispensing the Gospel of Christ; when they are deservedly suppressed for infusing into the people a disloyal Spirit of Treason and Rebellion against the King's Majesty his Heirs and Successors. By these means they at first move compassion in the unwary and ignorant: from which by degrees follows an opinion of their Sanctity, Innocence and undeserved punishment, to that blasting and undervaluing of his Majesty's Privy-Councellors, and consequently to the raising in the people an aversion and distaste to his Government.  
6. That if any of them upon some special occasion, are obliged to give an account of themselves to the world, they cunningly style themselves Sons of the Church of England; when all the week long they may be found railing against the times, and the Clergy, in a Coffeehouse, and seen in a Conventide every Sunday.  
7. That upon groundless fears and jealousies, they are continually amusing the people, and crying cut upon evil Councillors too near the King, Arbitrary power, Dissolution, nay fear of an utter abrogation of Parliaments, violation of privileges, when the truth is, that privilege like I harach's lean Kine has almost devoured the Prerogative; it being made (by several gracious condescensions and grants, to satisfy the People and secure their sears and jealousies) so thin and weak, that 'tis scarce able to protect its own Dignity, the Kingdom's Honour, the Subjects Liberty, and the Safety we all have in the Established Laws of this Land.  
8, That no Town-fidler is more watchful after the search of a Wedding, than formerly the Presbyterians were of a Plot never giving over the Hunt, till they had made something of it; and by chance in their way they lighted upon a suspicious person that could give no great account of himself with a full Cry away they run to one of their own Quorum: then the Reverend Jesuitognostes is sent for, who with some Ceremony turning the Party to the Light, and disengaging his Head from his Periwig, immediately with amazement in his face, and the whites of his Eyes turned up devoutly, cries out a Lewd Impostor! a Jesuit! whether by smelling, inspection or by virtue of the old Proverb, ever set a Knave to catch a Knave, I know not: their party in the mean time giving out in what imminent dangers this poor Nation had been in, but for this happy discovery, magnifying the little impertinent services of these their overbusy Patriots, viz. had it not been for the wonderful care and diligence of Sr. W. do you call him Neighbour, we had all been burnt in our Beds, our Religion changed, and the Government subverted; never mentioning the indefatigable pains of his Majesty and his Council, (unless with jealousies and suspicions) as if they fate at Whitehall in their Pontificalibus like the Roman Senators at the Gaulish Invasion, not hindering, but patiently expecting when their Throats should be cut, as if nothing but the babbling noise, and watchfulness of these Presbyterian Geese could have preserved our Capitol, making the people believe and understand how zealous and tender they always were of the King's Honour, Religion, Laws and Liberties of the Subject; and that he in the mean time, poor Gentleman, was careless even of his own preservation.  
By these and such like Tricks and Artifices they ruin'd this flourishing Monarchy; and by such signs and Symptoms as these, (if we would prevent a relapse) we may guests at the return of this fatal Distemper, from which Good Lord deliver us.  
Now that our deceived Countrymen may see how they have been abused into a belief of enjoying I know not what happiness, under the Term of Reformation in Church, generally called Presbytery  
I have here inserted a short Parallel of both Governments, taken out of the Writings of a learned and conscientious Divine of this Nation.  

The Parallel of Episcopacy and Presbytery.  Episcopacy in itself considered, is a Prelacy or Superiority of one above all the Presbyters within such a Precinct or Diocese, which one is appointed to have care of all the Churches within that compass, and furnished with power and authority for ordination and jurisdiction, (that authority not being arbitrary but bounded by Laws, and administered or exercised with advice and assistance of certain choice Presbyters) to the intent that all Churches or Congregations under him may be provided of able Pastors, and that both these inferior Pastors and People may perform the duties required of them. Presbytery is such a form of Church-Government, as is administered by Preaching, and Lay-Elders jointly, with equal voice and power in the several judicatures of their Parochial Sessions, of their Classical or greater Consistories, of their Provincial Synods, and National Assemblies. 1. Under Episcopal, there is in every Parish a preaching Minister, with Churchwardens, and in some, Deacons or Curates; by these, Offenders are noted and admonished, and the offences presented to the Ecclesiastical Courts or Consistories, where they may be heard and censured, the Minister having power in some cases of notorious scandal to restrain from the communion, until the offence may be heard and judged in the Court, and the party so offending by the censure of the Church brought to give public satisfaction. Under the Presbyterian Government, there is in every Parish a Minister, with a Competent Number of Lay-Elders and Deacons, according to the largeness of the Parish: these make the Parochial Session, and have power to censure scandalous Livers, Contentious Persons, and the like, to enjoin public penance, and impose upon the penitent, before he be received into the Church, a Fine to be employed on pious Uses. 2. Under Episcopal, in every Diocese, there are several Divisions, the lesser and the greater, these being called Deaneries, those Archdeaconries; in those the Arch-Presbyters, in these the Arch-Deacons have power to call the Parochial Ministers together to inquire of Doctrine and manners, and see to the redressing of smaller Abuses. In the Mother-City is the Bishop's Residing with his Presbyters, having the power of ordination, of judging and determining of all matter of Doctrine or Scandal reserved to his Hearing by his Arch-Deacons, and of rejudging what was judged amiss by them. This he doth either in his Consistory, which he holdeth in his City, assisted by his Presbyters, or in his Visitations going through his Diocese, and causing his Clergy personally to appear; or in his Diocesan Synod, which is made up of the City-Presbyters, Dean and Chapter, the Arch-Deacons, and other choice Presbyters under the Presidency of the Bishop. Under the Presbyterian in every County, there are also several Divisions or Classes, containing such a Number of Parochial Ministers, who have their set Meetings for conference, and in the City or more eminent Town, is the great Presbyterian Consistory, commonly called the Presbytery, made up of all the Parochial Ministers within its Precincts; and of Lay-Elders from each Parish one; in this is the power of Ordination, of censuring Crimes of the higher strain, with the greater Excommunication; of hearing Appeals from the Parochial Sessions, and rejudging what was there judged amiss. 3. Under Episcopal Government are held Provincial Synods, consisting of all the Bishops, Deans, Arch-Deacons, and of certain choice Presbyters from every Diocese within the Province. These have power to order all matters concerning the whole Province, to hear appeals from every Diocese, to rejudge what was done amiss, that could not be well determined in a Diocesan Synod. Under the Presbyterian also are held Provincial Synods, made up of Commissioners, that is, certain preaching, and Lay-Elders from every individual Presbytery, or Presbyterian Consistory, within the Province: These judge and determine matters pertaining to the whole Province: also difficult Cases that could not well be determined within the Presbytery; They receive Appeals also from the Presbyters, and examine what was there thought to be done amiss. 4. Under Episcopal Government are also held National Councils, consisting of the like Members as do the Provincial, these are of great Authority; they examine and judge any thing done amiss in any Province; they consider and determine matters of Doctrine and Discipline in order to the whole National Church. Under the Presbyterian likewise, are held National Assemblies, consisting of Commissioners from all the Presbytery in the Kingdom, each of them sending two preaching, and one Lay-Elder; also from every Burrough one, and he a Layman; and from every University one, and for the most part a Layman too: In these is the Supreme and Final Determination of all complaints and controversies, and unto the Decrees that issue thence, all must obey under pain of Excommunication.  
Now by this you may perceive that they both agree in ipso Regimine Ecclesiastico, In the Government itself, considered as it referreth to the Church, that is, all Members therein that are to be governed, though not in the manner, number or qualification of the Persons governing; both parties confessing, that the power of Ordination and of Judicature (so far forth as the Keys left by Christ in his Church do extend) is of divine institution, and that this power must be exercised or administered in his Church by some; so that I say the difference is, whether the exercise or ministration of that power be restrained to certain choice Men, or indifferently left to all Presbyters, and all their assisting Lay-Elders.  
Therefore the next question will be, Which of these two Governments have the more effectual means to procure the end of Church-Government, the Preservation of Truth and Peace, and the suppression of Heresy and Schism. I answer Episcopal; for 'tis strange, That Laymen, from whose Education no Knowledge beyond their Trades and such like Affairs can be expected, should be as fit Instruments for such kind of Employments, as Grave and Learned Scholars, whose only Business, is, to tread the Path of all Arts, both Humane and Divine. So that these Laymen will be looked upon in the Presbytery, but as so many Ciphers, Quorum potius numerantur suffragia quam argumenta ponderantur, as was once said of the Papal Consistory.  
Again, Bishops assume not the exercise of any power within any Prince's Dominions, or use it over his Subjects, but by permission and authority from him, and that according to just Laws and Rules made by Sovereign Authority for the manner of external Ministration thereof. So that when the Episcopal Power cometh to the holding of Courts, and calling Assemblies, it wholly depends upon the Sovereign Power; without whose assent signified by his Writ, they cannot Assemble for the making of Canons and Constitutions, nor publish and put in use any of them being made.  
But Presbyterians take upon them to set up their Discipline in any Kingdom, (therein agreeing with the Jesuit) maugre all opposition: It is true, for external Peace sake, they hold it fit to crave leave first, and beg the assistance of the Civil Power, but if denied, will proceed without it, Assembling together, and making their own Laws without Regulations from the Civil Power; for the manner and form of exercising their Discipline, allowing only the Prince Potestatem Cumulativam (as they speak) a power to add more strength and vigour, not privativam to interpose or hinder their Assemblies or Decrees. But with their good leave all the Presbyterian Divines in England cannot justify (unless at the beginning some extraordinary Miracle had been shown from Heaven in favour and confirmation of their Religion, the making any Prince's Subjects Proselytes, without the leave and consent of their Prince, much less the settling it in a Christian Commonwealth, to the utter abrogation of a Religion pure, and agreeable to the word of God, by force of Arms, and effusion of Christian Blood; contrary to the true sense and meaning of the Gospel of Peace.  
Now, that Episcopacy is of Apostolical Institution, is a Truth that hath been made good in all Ages.  
That for 1500 years' continuance of Christianity, there is no example of the Church governed otherwise. An Argument sufficient to suspect Novelties in opposition unto it.  
That it hath been approved of by most of the Protestant-Divines beyond Seas, who are rather induced by necessity to the practice of Presbytery, (there wanting means to maintain, or abilities lawfully to compass Episcopal Government) than wills and desires to enjoy the same. Advantages Presbytery cannot pretend to. Indeed Presbytery gave out at first, that their persuasion came the nearest to the word of God; that they were oppressed for professing Christ purely; that the Church of England, like a Tall Cedar by continual droppings prejudiced and kept back the growth of this under-Shrub, that they only humbly desired a free Toleration of their Religion from the Civil Magistrate, etc. which made a great many good and well-meaning Men not only neglect and connive at, but even cherish and think well of it; till having by its own subtlety and simplicity of others, contracted sufficient warmth and power; It, like the Countryman's Snake, began to rear its head and hiss, disputing possession with the Landlord, even to the danger of his Life; for the dispute between his Majesty of Ever Blessed Memory and the Two Houses, was not which Government came nearest to the word of God? but Quis Regnabit? where the Supreme Power in Causes Ecclesiastical and Civil, shall practically remain for the future, either in Prince or People: for though his late Majesty yielded to the settling of the Presbyterian Government for three years in a Legal manner, as flowing from the power of the Crown: yet this will not satisfy, they would have totaliter totum, Crown and all, or else the Sword should decide it.  
Now I would fain ask any reasonable Man, How they could be so severely dealt with, and oppressed by the Church of England, as they would have the people believe; if in the space of less than fourscore years (surely, Ill Weeds grow apace) this little party could be able to ruin so flourishing a Kingdom? When was it that they had not public Meeting-Houses in this Kingdom? were the severest of our Laws since or before the King came in, ever able to hinder them from a free exercise of their Religion?  
And what was the Fruits of their Blessed Reformation, a Term the people has been so much abused and cheated with, when the Presbyterian Government was practised in opposition to the Episcopal; but pulling down of Maypoles, destruction of senseless Crosses, Reformation of Tavern-Signs by fantastical Cringers pictured instead of Angels, breaking ignorant painted Glass windows, removing the Communion Table, Locally changing the Font, laying aside Surplices, and using Cloaks (so that the Presbyter himself was in habit a Lay-Elder) introducing a Directory instead of the Common Prayer, and a Catechism, the Issue of six years' labour, which ever since King Edward the sixth's days, you might have furnished yourselves with in a smaller print, and at an easier rate, disentituling St. Paul and St. Peter; (whether out of familiarity, or that a Live Dog is better than a Dead Lion) to cry up the Saints fo St. Antholins' and Aldermanburic: and lastly intermixing Laymen with the Clergy for managing foe Ecclesiastical Affairs; these were the most material alterations: Now can any Man imagine, that such Toys and Indifferences as these, could provoke Men to desire a change in Government by an unnatural War? were these things sufficient grounds for a thorough Reformation in church and State? were they substantial enough to counterpoise Hypocrisy, Perjury, Oppression and Blood?  
But 'tis objected, (and has been a great inducement to some well-meaning Men, to think well of their Government) that they are zealous supporters of the People's Liberties, and suppressors of wicked actions, as Swearing, Drinking, Breaking of the Sabbath, etc.  
To which I answer in general, That nothing can be more desired, either for the suppressing or punishing of all sinful Words, Deeds, and viciously guilty persons, or conducing to the Liberty of the Subject, than what was established and confirmed by Act of Parliament, before ever they exposed their Grand Remonstrance, of Dec. 1641 to the view of the world. Besides, it alarming the Nation at first, upon idle grounds, with fear of Court-Endeavours to impair their privileges, when no such endeavours really were, or any thoughts bending that way; and afterwards as power came into their hands, subverting the ancient Laws and Liberties of the Nation, and abrogating its established Religion, is maintaining the people's privileges, I grant 'em to be the only Men; and as for the strict observance of the Laws relating to manners, under the Presbyterian Government more than Episcopal, it happened from policy and State-conveniency, out of necessity, rather than from any good will they bore either to God or his Worship, as is evident from the bottom of their black designs: and had not they amused the people with the gilded nothing of Reformation, and charmed their Eyes with these outward shows of Sanctity, while they were changing their Religion and ancient Laws; such public Impostors, no question, had been as publicly removed from the Stage of this World by the rage of the common people. Then against this objection, put into the other Scale the public Hypocrisy, Perjury and Rebellion of those times; and I believe no sober Man will admire, either the goodness or felicity of the Presbyterian Government; and to give 'em their old distinction back again; I grant they were pretty godly ones, distributive & divisim, but desperately wicked, collective & conjunctim (i) take 'em by Retail, and they were so many seeming Saints, but in the Lump a pack of most abominable wicked Wretches. Besides, Let 'em remember, after they had demolished that almost impregnable Bulwark of Christianity, the Church of England, how suddenly the Enemy took in their lesser works and smaller fortifications, what variety of Opinions than swarmed in England? Was not God himself dishonoured, his Church unfrequented? Did not Schism and Profaneness every where abound, and Heresies of all sorts, even to the denying of the Divinity of Christ, the holy Scriptures and immortality of the Soul? and Religion itself consists in Tongue-Discourse, demure Looks, and preciseness of Habit?  
Therefore if Popery is so odious to 'em as they pretend; if there is any truth, sense and meaning in what they say; if they have any Bowels of Compassion for their poor Country; If Presbytery and Loyalty be not inconsistent, Let 'em for good manners sake (since the difference in Religion is so small between us) be advised by their Governors, and accept of his Majesty's Choice, who no question is as earnest for his Salvation as the best Presbyterian of 'em all; laying aside in this great time of danger animosities and unseasonable disputes, which only make the Gap wider, and hold us in play, whilst the Enemy enters; and submit themselves like honest Men to the Doctrine of the Church of England, as it is expressed in the Thirty nine Articles; being grounded on a sure Foundation, the Holy Scriptures, which are only able to make us wise unto Salvation, leaving all other our fears and jealousies to the wisdom of his Majesty and his Council, whose Honour and Interest is unseparably united with that of this Kingdom.  
Perused May 29. 1680.