A PETITION PRESENTED TO THE PARLIAMENT FROM the county of Nottingham, COMPLAINING OF Grievances under the ecclesiastical government by Archbishops, Bishops, &c. arising from th' Inconveniences in that form or Constitution of government, and praying the removal of the same Inconveniences.  
TOGETHER, With a Schedule annexed to the same Petition, containing the Heads of the said Grievances.  
And, A Remonstrance also annexed, showing th' inconveniences in that form of Church-government, and how the Grievances complained of, do arise from the same, which will be further declared and made good, upon grounds of Religion, Reason, and Experience.  
Printed 1641.   

To the Honourable Assembly of the house of Commons in this present Parliament, The humble Petition of his Majesties Subjects of the county of Nottingham, and the county of the town of N▪ whose names are here under written in behalf of themselves and many more,  
In all humility sheweth,  
THat whereas your Petitioners have long suffered many insupportable grievances under the present ecclesiastical government by Archbishops, Lord Bishops, deans, Archdeacons, &c. both in the want of that good which better government might have procured; And also in the sufferance of many evils and mischiefs, which the said present government hath occasioned and wrought both in Church and Common-wealth,( as by a Schedule, hereunto annexed containing our said grievances, and by particular Instances and proofs of them ready to bee produced when this honourable Court shall appoint, may appear) And whereas our said grievances( though, for the most part, they have issued, immediately, from the personal evils of particular governours, or men acting under them, yet withall they) have risen from the Inconveniences of the form or Constitution of the said government itself; As( by the said, Schedule, declaring, together with our said grievances, the personal evils from whence immediately they flow, and by an humble Rem●nstrance, likewise annexed, showing how the same do arise from the form or Constitution of the said government) may appear.  
Your Petitioners therefore humbly pray this honourable Assembly;  
That all such persons as have been Authors or Actors of the late Innovations and abuses in the said Schedule expressed, may receive such condign punishment, and your Petitioners such remedy, as in your wisedoms shall seem meet; And for future Remedy against like grievances.  
That the said present ecclesiastical government, or whatsoever such Inconveniences( as aforesaid) shall bee found therein, may be removed or altered; And such form or Constitution of Church discipline may be established, as, to your grave Judgements, shall appear to bee, most consonant to Gods word, and to the practise of the Primitive, and the present best Reformed Churches; and most free from the grand Inconveniences of the present government, in the said Remonstrance expressed, from whence such grievances do grow,  
And your Petitioners shall humbly pray, &c. Subscribed by above 1500. hands of Esquires, Gentlemen, and Yeomen.   

A SCHEDULE.  
showing  
Our grievances under the ecclesiastical government, and the ordinary evil of the persons governing, or their underagents and dependants, from whence( for the most part) immediately, the Grievances have flowed, viz.  
The atheistical or carnal, and especially the ambitious mindes.  
Disregarding the Divine ends of Church discipline and Offices, preferring and pursuing their own worldly ends above and against those, and against human right or common Iustice.  
WHat the Divine ends thereof peculiarly bee? And what the Proportionable means peculiar thereunto? And what, the answerable Rule or ground, peculiar to the same? Wee humbly leave to the pious consideration of this honourable Assembly;  
Or what wee understand the same to be, wee shall be ready to declare and propound( if this honourable House shall require) for the better clearing of the whole Question, both in this Schedule, and in the remonstrance ensuing:  
But their own worldly ends therein,  

We find to bee 

To every particular, his own advantage in profit or Revenue, with Outward honour& power, as in the Ambitious, or Ease& licentious freedom of life, as in the sensual man:  
To the whole sustain of prelates& prelatical men the securing& advancing of the same things to the state thereof in continual success●on.     
For which( neglecting the Divine ends of their Offices and authority.  

That they have 

used and drawn Church discipline and offices unto 

means not proper but rather destructive to the divine ends therof conducing onely to these their own; and  
Rules of the same nature,& therof th▪ immediate grounds not Gods will but theirs    
and Abused all( both means and Rules) to these their own ends against the Divine ends.     
And that from such evil mindes( as above mentioned) inclining to do so, our Grievances under them( for the most part) have flowed.  
We humbly submit and refer to be judged, by the kinds and consequences of the same our Crievances as they follow.  

CHAP. I.  
Grievances in mere Neglect, arguing disregard of the divine ends of Church Discipline.  
1 THe Neglect of strict or sufficient trial in Ordinations and Institutions, to discover and keep out from the Calling and places of ministry, them that are insufficient erroneous, corrupt, or scandalous of life; And to admit onely, able, pious, and conscionable men, of exemplary, and inoffensive lives.  
2 The Neglect of removing, or censuring such as the first, or that prove idle( where admitted) and of preferring upholding and encouraging such as the latter;  
By which neglects( together with some unworthy presentations) the country swarms with corrupt, scandalous and unprofitable Ministers, and the contrary are very rare.  
3 The Neglect of due applying Church-Censures, and other divine Ordinances in Discipline towards all people, for their spiritual conviction or trouble of mind, in sin or error; For their spiritual Comfort and peace in Repentance and amendment, and for encouragement in godliness; Particularly Their suffering, without all censure, the ordinary neglect and profanation of the Lords day, and the neglect of general Fast dayes appointed by authority, especially the last.  
By which neglects( together with the former, in the two first Articles) most people languish in ignorance, or rest in superstition; Others, hardened in impudent profaneness and 'vice, do abound; good Christians are discouraged, and especially the weak offended.  
4 Their neglect of punishing or remedying all the Abuses here following.   

CHAP. II.  
Grievances in abuse of their Power, proceeding( as we conceive) from unjust pursuit of their worldly ends in injuries or mischiefs to Man, against law or common Iustice and human Right.  

Division 1. In Advantage of immediate profit, especially to Particulars,  
Their  
1. Taking presentments( and proceeding upon them to their own gain) for things not punishable by any law; and, if the fact be confessed, denying traverse to the right of it.  
2. Abuses of presentments or informations upon famed; Requiring and taking them upon vain or malicious speeches of loose tongues against persons of honest repute( vented, sometimes of purpose to bring them into such disgrace and trouble) and enforcing them thereupon to the charge and trouble of purgation where no ground of suspicion appears.  
3. Taking Informations from their Apparators, or from unknown persons; enforcing people thereupon to appearances, answers upon oath, and fees, where no accuser can be known.  
4. Extorting of Fees, and that where the Law allows none, or more then it allows.  
5. Exaction of moneys from Church-Wardens for every parish unduly;  
viz. For Fast books upon general fasts For books of Articles yearly or oftener whereof they assume a Monopoly, forcing them to take the same from their hands at excessive rates, viz. the latter at two shillings or three shillings a book.  
For their oaths at Visitations; for signing bills of presentments by some clerk of their own, which otherwise they refuse to take.  
For transmitting Copies of Register books to york, for which( if not brought in their time) they take what they list.  
For Pentecostall offerings to the Collegiate Church ofS: upon unknown or suporstitious original.  
6. Exactions upon Ministers; as, for arrears of tenths, incurred by default of their Predecessors( which they charge upon the present Incumbent, if he cannot produce Acquittances to his Predecessor) for showing letters of Orders, Licences, &c. with many more.  
7. Fining parishes, excessively( without limit) for not altering of Seats, painting of Churches, or buying of Ornaments, &c. at their pleasure( though unnecessary) and so forcing them to extreme and needless charge therein.  
8. Encouraging men in contentions, that will bring Causes into their Courts( as Ministers, Church-wardens, &c.) supporting them therein, and suffering their own faults.   

Divis. 2. In advantage of both profit, power, and freedom both to particular, and the whole state of Pralaticall persons.  
Their  
1 Enforcing oaths [ Ex Officie] without just ground, to th'ensnaring and awing of mens consciences, and th'extorting of secrets, which may give them advantages; and( to the same purpose) oaths upon Church-wardens to present according to books of Articles, before they know the Contents; those( for the most part) being, either trivial things( onely to bring in Fees) or not punishable by law; as their Innovations in Religion.  
2. Extending their spiritual jurisdiction over civill Causes, and that, further then Law allows, and to Civill Censures upon persons, contrary to law, especially in the high Commissions.  
3. Contending to exempt ecclesiastical Causes, Courts, Iudges and Officers, and other spiritual persons from temporal surisdiction or Law; denying or refusing their subjection thereto; rejecting prohibitions or stoping them by threats.  
By which two last grievances people are either bar▪ d from the benefit of Law in their defence, or put to multiplicity of suits for the same.  
4. Assuming civil power, and Offices unto spiritual persons, that they may sway both swords.  
5 Assuming power to make Canons binding and coactive unto all, without confirmation by authority of Parliament( unto ecclesiastical persons even in charging their free-hold) and enforcing them accordingly.  
6. Claiming such their jurisdiction [ jure divino] exercising it, in their own rights and names( or Gods) and under their own seals, even in Civill Causes— And now lately,  
7. Enforcing an Oath( as if their said jurisdiction were, Indeed, of Divine ri●ht, and essential to the Church) of consequence to make it Independent, immutable by Civill Authority, and not subject to Reformation or Rule, but from itself.  
To th'attaining and strengthening of which their affencted greatness, and th'accomplishing their ends therein, and in Religion( as hereafter followeth) and, for their particular preferments, to ingratiate themselves at Court, Tends Their  
8. endeavouring to overthrow the subjects liberties and propriety in their goods; attributing to the King absolute and unlimited power over all[ saving their Jus divinum] and that, as essential to his crown [ Jure divino] without reference to human constitution or Law;  
Hence our civill grievances, in shipmoney, monopolies, &c. and the forcing of the subjects in any thing, without or against law; Wherein for their ends( as afore said,) they have been zealous, that his Majesties occasions might bee perpetually supplied at pleasure, by such arbitrary ways, without Parliaments:  
And the laws standing cross to their ends and ways, and no hopes of bending them thereto, or establishing their desires by Parliaments.  
9. Labouring to overthrow or diminish the power of Parliaments, and their laws, to hold them off, or break them, to disgrace and disparaged them; and therein( as we conceive) to evert the whole frame of Civill government and Commonwealth, and reduce it to mere arbitrary power, to render the best Subjects odious, and themselves( with Papists and other their partakers or carriers) onely gracious.  
Yea, to support and raise their greatness and maintain their quarrel.  
10. Occasioning and nourishing( as we have cause to think) the late woeful differences, between his majesty and his Subjects of Scotland, raising and reviving the warres against them, and practising to stir up a national quarrel betwixt the two kingdoms, whereby this Country hath suffered more then ordinary hurt and damage.    

CHAP. III.  
Grievances in abuse of their power, proceeding( as we conceive) from preferment and pursuit of their worldly ends, above and against the Divine ends thereof.  

Divis. 1. In advantage of immediate profit( especially) to particulars.  
Their  
1. Dismissing Criminous persons presented, without censure, upon mere payment of Fees, some without Fees, upon condition of appeaching other Delinquents, to bring more Fees.  
2. Abusing of Divine Ordinances in Discipline, to their prosit, viz. Admonition, Excommunication, Penance, Absolution; In. 1. Giving admonition oft in one day, to such as they would speedily censure, and sometimes Excommunication with it  
2. Applying Excommunication for civill causes, for things lawful, or light and trivial, and often without ground in Law( as against Church-wardens for backwardness in railing in Communion tables, poor people for want of paying Fees, &c.)  
3. Withholding Absolution( even after penance done or tendered) till full Fees be paid, whereby many poor people have been kept excommunicate to their deaths, without other fault then want of money.  
4. Pronouncing Excommunication, and granting Absolution at once, to some persons punishable, if they'll roundly pay Fees for all.  
5. Converting the penitential satisfaction( due to Congregations from their offensive members presented) into pecuntarie mults, to their own private profit, in Composition, or to superstitious uses.  
By which and other Abuses, they make these sacred Ordinances, contemptible, and hurtful, or useless, save to their own advantage.  
3. licensing Clandestine marriages illegally, without Banes asking, and Prohibiting Marriage for a great part of the year without their licences.  
4. Engrossing of tithes into the Revenues of Bishops and Cathedrals; The Churches where such Impropriations are, being worst provided, for ministry and maintenance  
5. Allowing and defending Non-Residencie and pluralities( and that) without competent provision for curates; which( with the last precedent Article) is a great cause of an idle and insufficient ministry in many Churches.   

Divis. 2. In Advantage of both profit, power and sway, and ease or freedom, both to particulars, and the whole state of prelatical clergy.  
For which,  
Their endeavours have been( as we conceive) to draw the people from immediate Regard to, or dependence on, God and his Will or Word, unto more, or more immediate, and that, Necessary, Regard to, and dependence on, themselves and their power, dictates or actions, in matters of Religion.  

Subdivis. 1. Generally, in All matters of Religion.  
By  
1. Enslaving all Ministers to their wills and authority( especially in the Oath of canonical obedience to One ordinary) and obtruding Ministers( men of their own strain) upon Churches, without the peoples or( sometimes) Patrons consent.  
2. Opposing and suppressing such persons, in whom they found a Principle, obliging to any Rule, paramount their Wills; especially that Divine principle, of Faith in, and Conscience towards God, his truth and will immediately— And that  
By 1. Branding all such with the name of Puritans; rendering them ignominious and odious; then persecuting and suppressing them under it, by taking all Advantages, and pressing th'extremitie of law, in trifles against such; yea, without and against law, fining, imprisoning, and cruelly using them( especially in the high Commissions) whence many most godly men have fled the Land.  
2. Restraining such men, especially, from the Calling and places of Ministry, or( where any such have been admitted) taking advantages, as a foresaid, to thrust them out; And( to that end) where legal advantages could not be found ( viz. in Conformable Puritans, as they called them) pressing their consciences with other new things, Devised, and enforced( partly) of purpose, to thrust them out also without and against Law or Conscience; As, for not reading the book for sports on the Lords day, yea( some) for conscience of their duty, in painful and zealous preaching; And to the same purpose( partly) the late new Canon, enjoining the Oath, did tend yea the old Canons were bent and applied, chiefly, and with most extreme rigour, against such men.  
3. Favouring and defending such as are of temper indifferent, or cool in Religion, and yielding to their wills in any thing, By 1. Commending such as th'onely good Protestants, and bearing them up, against th'aforesaid Puritans( in Case of suits or complaints, &c.) and either forbearing and excusing, or remissly punishing the faults of such( though great and scandalous) unless upon some private malevolence, or to make advantage of them.  
2 Admitting such to pass easily into, and hold quietly in, the office and places of ministry( though insufficient or licentious) And, if zealous for their ends, and apt for their ways, countenancing and advancing them( though idle or erroneous) and the more superssitious, or proud and contentious, the better; such they support in all, In contentious courses, and injuries to their people; In abuses to the gentry, in affronteto nobility and magistracy.   

Subdivis. 2.  
2. More particularly endeavouring the same, in matters of belief, practise, or Hope.  

Partition 1.  
1. In matters of belief or Knowledge, whereby the people may be more easily ruled and swayed by them in all things.  
Their endeavours have been( as wee conceive) to keep the people in ignorance of Divine things( more then serves for a foundation of their affencted sway) and to hinder the free and full knowledge of God, and the means thereof.  
To which purpose, and for their own ease in example, makes  
Their  
1. Teaching or insinuating, That much knowledge or preaching is not needful, but rather distracting and dangerous.  
2. Restraining the use of catechism, to the bare words of the common catechism without any Exposition.  
3. Opposing, discountenancing, and suppressing the diligent preaching and hearing of Gods word.  
By  
1. Prohibiting afternoon Sermons on the Lords day.  
2. Suppressing Lectures, and where idle or unpreaching Ministers are, denying to let others preach, though the people would procure one,( and that) at their own charge.  
3. Punishing good people for going to hear Sermons at Neighbour Churches, when none at their own; And for meeting to repeat Sermons on the Lords day.  
4. Hindering also, the full Audience of Sermons, and withdrawing the opinion of the use of Churches, for Auditories, by pulling down lusts in great Congregations.  
4. Restraining pious and orthodox books from Printing or publishing; Such books formerly Lycenced, from Reprinting( or blotting out, and adding what they pleased) but allowing Lascivious and idle books, freely to bee printed and published, which may withdraw people from diviner studies.  
5. Discountenancing, or disparaging canonical Scripture, countenancing, and giving Divine authority to apocryphal, with other human books, and to Traditions.  
6. Teaching or insinuating the necessity and sufficiency of implicit Faith, in the Doctrine of the Church, whereof they Appropriate the Name.   

Partit. 2.  
2. In matters of practise( especially) of Divine worship.  
Their endeavours( as wee conceive) have been, To take of mens Hearts from the spiritual fervency and purity of worship, ( viz. Th'immediate direction of it to God) and to stay them, and make them Rest in outward Actions, forms and things( such as must depend on the Prelates or Priests, and come through their hands) or at least to make them worship God( Idolatrously) onely, in and through such things; And to draw them from Gods Prescript,( for the form of worship) to their own Inventions, And( for the matter of Obedience) to their own Rules and Commands.  
To which Purpose tend,  
Their  
1. Requiring, using, and observing, in Divine worship, such specious Habits, Ceremonies, and formalities( in the outward state and majesty whereof, the sense and fancy might bee Ammused, and the mindes of people detained from the rational part of the work) and confounding all with noise, especially, in the Cathedrall service, which they make exemplary to all other Churches.  
2. Secondly, disgracing zeal, and servencie of worship, under scandalous Names( as enthusiasm or madness) purity in it, or th'immediate direction to God, under the like ill names( as slovenlinesse, unmannerlinesse, presumption, &c.) And commending the contrary, under specious titles of Discretion, Order, decency, &c.  
3. Thirdly, resolving all Divine worship, into Set forms( as having peculiar spiritual efficacy, though of onely human invention and proposal)  
viz. Of Words( even the Preachers prayer before Sermon) Of Gestures( standing at one part, as Gloria patri, and the gospel, other gestures at other parts, bowing at the name of Iesus, &c.)  
and into Divine Reverence to supposed holy places, and other outward things dependent on the prelacy and Priesthood.— For which  
4. Fourthly, attributing special holinesse to places and things, by their Appointment and Consecrations; As if, without their Consecration, all things were unclean, nothing fit for holy uses, and being Consecrated, they may never admit of common uses( though law full, public necessary and in offensive) Or, if by such polluted, they must be Re-consecrate e're used.  
5. Fiftly, attributing distinct degrees of holinesse to several things, by special Consecrations;  
viz. 1. To persons in several Orders; The Priest holier then the Deacon, the Bishop then the Priest, &c.— unto his Holinesse( where onely wee conceive, their comparison would rest Superlative.)  
2. To places; ( viz) To Churchyards one degree, to Churches more; And, of Churches, the Mothers or Cathedrals, holier than others, the Metropolitans yet more holy; And, in each Church, the Navis or body holy, the chancel more, the place of the Altar, with the Altar, holiest of all:— And, to that purpose  
6: sixthly, Preferring the Communion Table to the East end of the chancel, turning it to the posture and name of an Altar, advancing it with new stepsto it, railing it in, with single or double rails, placing a canopy over it, Tapers by it, Crucifixes, or other superstitious Images, upon, over, or about it, appropriating peculiar parts of service to it.  
In all which things( as we conceive) a power is assumed, as if they could confine God to special presence or Exhibition thereof, where they please, or impart spiritual virtue to outward things, as they please.  
7. Drawing Worship or Reverence to external things aforesaid, according to such supposed holinesse( at least) to be directed immediately towards the same,( as especially in bowing or praying towards the East, bowing to the Altar upon approaches, in coming and kneeling to the rail for the Sacrament, whereto they enforce the people, by denying the Sacrament to such as will not, and further punishing them for the neglect) For, or by which things, they subinduce th'opinion of the corporal presence there:  
All such things they have pressed by Doctrine, Example and Discipline, as most necessary.  
8. Discountenancing the Religious observation of the Lords day, in obedience to God; Denying the morality of the fourth Commandement, to leave no other ground for keeping a Sabbath, then the Churches( i.e. their own) appointment; And enforcing th'observation of their holidays and Festivals, equal with, or above the Lords day( by punishing people for working thereon, though poor or in harvest) and requiring the observance of other times for fasting, as being of peculiar holinesse.  
9. Commanding or commending sports to the younger people, apt to make them lascivious, especially on the Lords day, whereby they may bee taken off from Religious exercises by vain and sensual delights;  
Whence the great profanation of that day, especially at Wakes( by them so much commended.)  
10. Teaching, venting or insinuating the necessity and sufficiency of blind obedience, either in terms, or under the names of conformity and obedience to Authority, especially of the Church ( i.e. their own Authority) as binding the conscience or inner man.   

Partic. 3.  
3. In matters of Hope.  
Teaching or Insinuating the necessity,  
1. Of the outward work of Sacraments to salvation, and their conferring grace thereby, occasioning a superstitious esteem of the Outward work, and a resting therein, and great dishonour to the Sacraments by private Administrations.  
2 Of Confession of sins unto, and Absolution there-from, by the Priest.  
3. Of his Intercession and prayers for them, as of a mediator.  
4. Of Absolution from Excommunication after death.  
Finally; In all things( not to enumerate more particulars) Drawing near to the Romish fabric of Religion, for Doctrine, Worship, Discipline and Orders; It being, indeed, originally( by men of their own mindes) perfectly fitted to all their aforesaid purposes, by the like gradual corruption of, and additions to the Christian Religion( as its Foundations would admit) yea, by razing and defacing, or hiding some fundamentals of it, which they could not bring in square with their babylonish Machinations, and inclining to Re-union with that Church, as th'Accomplishment and Establishment of their said ends.— To that purpose  

1. retain reviving, and giving Reverence to popish 

Names( as Priest, Altar, &c.)  
Things( as Vestures, Church instruments, Crosses, or Crucifixes, Images in Churches, &c.)  
Gestures and forms of worship,( as th'afore-mentioned and others.)  
forms of Discipline( as in their Ordinations, Consecrations, Unctions, Court proceedings and Censures.)    
2. Venting, publishing and defending Doctrines or tenants( general ones) in favour of it( as that the Church of Rome is a true Church never erred in fundamentals; salvation ordinarily to be obtained in it; The Pope not Antichrist, &c) And particular doctrines, concurring with it, or leading to it; In Sermons, discourses, Acts, and books which have filled, and freely past the press, while those that opposed the same, have been stopped and suppressed.  
3. Suffering, favouring, and patronizing popish Recusants, Priests and Iesuites, their Actions and books.   
Of all these Grievances, such as are in Discipline issue immediately from the persons of Church governours; such as are in Doctrine or Worship issue immediately from the persons of Ministers( as such)  
But, the power of Ordination and Discipline, swaying these other two ( viz. Doctrine and Worship) all by it, are from the Governours.  
By the Nature of all these Grievances( with many more) and by the Consequences they all tend to( we conceive) it may appear( as in the Remonstrance is supposed) that the evil in Church-governours and prelatical men( their dependents and Favourites) from whence our said Grievances have proceeded, is, the atheistical, or carnal or Ambitious mind, disregarding God, and his Divine Ends, preferring and pursuing their own worldly ends, above and against, and to the overthrow of those.  
And so, it will follow, as in the Remonstrance ensuing, is concluded.      

An humble Remonstrance  
showing how our Grievances under th'Ecclesiasticall government( as in the Schedule they are declared)  
do arise from the Inconveniences of the form or Constitution of the said Government itself.  
And the aptness( at least) of the same, to produce the like Grievances.  
TO the Production of our Grievances( in the Schedule declared)  
The present form or Constitution of our Church-government( as wee conceive) hath wrought, and is apt to work, as followeth;  
1. Generally, in three things, which we conceive to bee the Grand Inconveniences thereof: Viz.  
1. The greatness of temporal Revenue, dignity, power, &c. with the ease and freedom of life( without particular cure) annexed to the chief places of Church-government;  
1. Being so supereminent to those places, above all ordinary places of ministerial Office in the Church;— And  
2. Affording thereby, and by Cathedrall places, greater temporal preferment, and worldly advantage in th'Ecclesiasticall way, then any Callings in Common-wealth or places( not hereditary) do afford, to bee obtained, with equal assurance, ease and freedom.  
3. The way of coming in to the same places ( viz. All) by absolute Donation from one superior, without free election or consent of either inferiors over whom, or any equals with whom they are to preside;  
Occasioning, that his majesty, th'universall Donor of so many places,( in choice of men for the same) must use and refer to, the commendations of some other persons about him, and those, ordinarily, such great ones, as are not themselves subjected under the government of the said places, to which they commend.  
3. The monarchical fabric of the said Government, with binding or co-active Authority, claimed and used therewith,  
( viz.) By one Bishop single, over all Pastors and Churches in a diocese, one metropolitan over all in a Province( and their Diocesans too) and one Primate or Patriarch above all.  
These three Inconveniences jointly, or severally, work towards our said Grievances in general, thus;  
1. They occasion that evil of Persons( in the Schedule declared) From which, immediately the said Grievances flow: And that  

1. By yielding to men of such evil mindes 

1. most strong inducement to suie and strive for, and press into the places of Church-government and Offices, and with-holding men of better mindes.  
2. The most opportunity and advantage to obtain the same, and disadvantaging men of better consciences.    
2. By corrupting men of indifferent mindes, when they have obtained the same.   
2. They contribute also, with that evil of Persons, to the production of such our said Grievances;— And that  

By affording to men of such ill or indifferent mindes 

1. For th'obtaining of those places of Church-government occasion and inducement to work some of our said grievances;— And  
2. Having obtained the same, both inducement& advantage to work all or any such Grievances by them, as in the Schedule are concontained.     
2. More particularly, the said constitution of our Church-government works to many of our said Grievances in particular.  
By the special or partial Inconveniences, comprehended under, or consequent from the third grand Inconvenience aforesaid,  
viz. From ●r under the said monarchical fabric, with binding or coactive authority, &c.  
1. The leaving the power of Ordination and Institutions, and of examination( with admitting or refusing thereupon) to one man single, and confining the same to one onely for so large a circuit, as most dioceses bee.  
2 The resting also of the power of Church-censures and Discipline, in the breast of one man single ( viz.) Archbishop or Archdeacon, or some other one, to whom they will deputy the same.  
3. The consining of all the power of Excommunication, and other divine Ordinances in discipline,( for all Cases whatsoever) to onely one man or Court over many Churches,— And therein Th' Abridging of particular Churches of all ordinary parochial, or pastoral power, either to with-hold their own offensive members from communion with themselves, till penitential satisfaction or public trial) or to receive penitential satisfaction from such amongst themselves, for private offences( though freely offered) or thereupon to absolve or restore such, without public trial in, or warrant from such Court, as aforesaid.  
4. The mixed holding and promiscuous using of both spiritual and civill jurisdiction, by one and the same person( and that) in Right of the same place or office.  

1. In th'extent of their ecclesiastical jurisdiction to civill censures, Impositions& penalties, even in spiritual causes.  
2. In th'extent of the same jurisdiction over temporal causes, and their allowed Application of spiritual censures in the same Causes;— and thereupon   
5. The allowance and commitment of spiritual Censures, to a Civilian alone; and the admittance of an human Law or Rule, for them to judge by, in temporal things, divers from our national Law.  
These five latter Inconveniences, jointly or severally, work towards many of our said Grievances, in particular,— Thus  

1. They with-hold from that good( in want whereof some of the Grievances consist) by certain and immediate hindrance or disadvantage to the same.  
2. They afford towards the evil( in the sufferance whereof some others consist) necessary or immediate occasion and furtherance.   
Whereas▪ if all the Inconveniences aforesaid were removed, the just contraries to the same, would work( in each respect aforegoing) contrarily towards the prevention of such evils, and the procuring of the contrary Good:  
And all those Inconveniences consist in such Accidents or Conditions, in the form or Constitution of the Church Discipline; as are therein, not necessary, nor so conducible as destructive to the peculiar ends thereof: Yet the same Accidents and Conditions are—  
Either such as will not( by the same reason) prove to bee alike inconvenient, in the places of our Civil government( supreme or subordinate) especially, not in those places whose ends are, the keeping of men in external present Peace and Order, or obedience to th'establisht Laws and magistracy,( and that) by external compulsive power against Resisters:  
Or else such as are agreed to be Inconvenient( or for the most part avoided, as being so) in such parts of civill government, whose peculiar ends( with their means and Rules proportionable) are of more affinity to the proper ends and means and rule of church discipline; ( viz.) In such places, whose proper ends are, The providing of fit laws, or the equal distribution of Iustice according thereunto, by deliberate advising, and examination of things, and giving right Iudgement thereupon.  
All which things, we are ready to declare more at large, or to Remonstrate further( in each particular abovementioned,) by the reasons thereof( as wee conceive) when and how this Honourable house shall appoint.  
Wherefore we conceive such the said Accidents and conditions, in the form or Constitution of our Church-government, to be inconvenients, and the same inconveniences to be so far causal to our said Grievances, as to deserve removal, and the said Government to be altered into such different form( as in our Petition is desired, viz.) as shall bee found most free from such inconveniences, and( especially) as shall appear to bee most consonant to Gods word, and the practise of the primitive Churches in the purest times:  
For we believe, that our present form of church-government, hath had most full efficience to all our Evils and Grievances under it, from this,  
That it is not agreeable to Gods word and ordinance; and that therefore God hath not blessed it, but rather made it a curse unto us, hitherto, For our idolising or doting on the supposed antiquity and glory of it( as th' onely best) though, indeed, of human and corrupt original, especially, in the inconveniences above mentioned;  
Since, what ever th' exact form laid down in Scripture be, or if none were positively and clearly, and perfectly( for all parts and respects) set down there, to bee necessary the same in all Churches; yet( by what expressions thereof remain there) thus much generally may appear,  
That ours is not agreeable thereunto,  

1. Not in the monarchical fabric, with coactive Authority aforesaid, and the particulars under it;  
2. Nor in the way of coming in, before mentioned;  
3. Nor in the ease and freedom of life without particular Cure;   
And for the greatness of temporal Revenue, dignity, &c.( ascertained to the places of government) the stories make it clear.  
1. That the want of such strong inviting objects, for men of worldly, or ambitious mindes in the primitive Churches, did( partly) preserve the purity and true Glory of them( as happily it might do of ours.)  
2. And the access thereof, in the succeeding Churches, ushered and induced the corruption of them, from men of like mindes and by like degrees as( in the Schedule it may appear) the retaining hath in ours, and that therein therefore, our constitution of Church-government, is by all experience( old and new) most dangerous to the Church;  
And we therefore fear,  
Least, if( after so loud and clear warning against it, by the late extremity of such evils and mischiefs wrought, and dangers of all sorts occasioned by it, and after so high proof of Gods free mercy, in bringing us off them, and, even thereby, vindicating us to the more glorious hopes and opportunity, especially of Reformation,( and that) by his mere Allruling providence, without merit or counsel on our parts, contrary to all expectation, to the wonder and amazement of ourselves, our Adversaries, and all that see or hear it, should be yet retained amongst us, and This Gods day neglected;  
The Malignance thereof, which hitherto he hath made but physic to us, henceforth become our Bane.  
All which things we humbly submit to your pious and grave considerations, beseeching God, as( by his enforcing providence, and by inclining the peoples hearts) he hath given you power, to give you also wills and wisdom to ease us of these evils.  
FINIS.    

Faults escaped.  
page. 1 line 7. for [ atheistical] read [ worldly.] Pag. 2. l. 5.& 6. for [ sa-steine] read system] pa. 7. l. 24.& 25. these words[ without other fault then want of money] should be out. line 32. for [ superstitious] read [ unfitting.] pag. 8. l 34. for [ them] read [ that.] pag. 15. li. 2. these words [ as that the Church of Rome.] and all the 3. and 4. lines should bee out Pa. 15. l. 23. [ atheistical] should be out. pa. 18. l. 11. for [ Archbishop] read [ A Bishop.] pa. 20. l. 14. for [ A curse] read [ A Scourge.]  
In many of the Copies these faults also.  
pa. 2. l. 6. for [ severing] read [ securing.] pag. 2. after the 21. line. these words should bee added,[ We humbly submit and refer to be judged by the kindes and consequences of the same our grievances, as they follow.]   

WHEREAS,  
In the precedent Remonstrance, after recital of the Inconveniences in the said present Constitution of Church-government, and of the manner how the same do work towards the grievances complained of, it is in general subjoined, That the just contraries to those Inconveniences, would work contrarily, &c. but the Particular expression of those Contraries, in the copy presented to the House, was for brevity sake omitted;  
Here therefore, by way of supplement( set down in Inverted order of th' Inconveniences) the Contraries to the same are expressed, Representing a Constitution of Church Discipline cleared from those Inconveniences.  
1. TO the Five particulars, or partial Inconveniences, comprehended under the third Grand Inconvenience, The just Contraries are, as follow:  
No human Law or authority, differs from our own national 
To the 5.  laws and magistracy, to be admitted amongst us;  
Or, to have but one human Law and jurisdiction of force, about the same Civill or temporal matters.  
And no Civilian or other lay-man single, to have th' exercise of spiritual censures in any Causes.  
No Application of spiritual Censures in temporal causes, to 
To the 4.  be allowed; Nor any spiritual jurisdiction to extend, neither over Civill Causes, nor unto any civill Censures, Impositions or penalties in spiritual causes.  
Or( generally) no spiritual or Church-governours( as such, or in Right of their spiritual places or offices) to hold or use promiscuously there with, any Civill jurisdiction; And consequently  
No external Coaction in spiritual things further then exclusion from communion and society to bee allowed them( as upon ground of Divine right) but onely with immediate civill consent and concurrence of the Civill Magistrate.  
Every particular Church to have its own right of ordinary 
To the 3.  Discipline within itself, allowed ( viz.) by the judgement of the Presbyters with concurrence of the Congregation( either at large, or contracted into some few chosen persons) to withhold its own offending members from Communion with itself, until either penitential satisfaction to itself bee made, or trial had of th'offence in a more public Court; And if th'offender( convinced in himself) will freely give such penitential satisfaction, to receive the same, and thereupon( if th'offence be not of public extent to other Churches) to absolve and restore him, without further troubling any more public Court, or th'offender, or themselves therewith; But, if th'offender( being not convinced) do appeal to more public judgement, or( communicating with some other Church) do stand in contempt of his own Churches censure, and thereupon his own Church complain; Then a more public Court( such as contrary to the next Inconvenience is described, serving for some few neighbour Churches) to take the hearing of the cause; and either, to acquit the party in question from Excommunication( at least) in the Churches that Court serves for, and admonish his own Church to receive him again, or else to Excommunicate him out of those other Churches also, as cause shall appear; And beyond that Court( in case of further appeal) another yet more public to judge, for all the Churches in a Shire or convenient diocese( more narrowly to be bounded then some are) and so on, unto a national Court for all the Churches in the kingdom.  
No such Court, having power of Church censures and Discipline 
To the 2.  for many Churches, to be in the hands of one man single, ( as a Bishop or Archdeacon, or any other by them deputed) nor of any number of men, less then the numbers of the Churches it serves for, or not containing, by several members of it respectively the distinct interest and power of every particular Church, through which the jurisdiction extends.  
But, of such Courts of Church discipline( as before in the precedent Article are referred to) the first( for some convenient number of neighbour-Churches, as ten or thereabouts) to consist of the Presbyters( either alone, or with some other chosen members) from each of those Churches, to meet at convenient places and times set( as once in a fortnight, three weekes, or month) with a Moderator, for order sake, to be chosen amongst themselves at pleasure. The next( for all the Churches in a Shire or diocese conveniently divided) to consist of the like Assembly from each Church in that Circuit, to meet more seldom, then the former;( yet at some times set) all the Presbyters meeting to have equal Votes, with onely a Moderator of equal Order and Vote, and the same to hold during life( if he will) unless for just cause, excluded by the censure of th'assembly he presides in, or of another more public, or deprived by civill authority.  
The power of Ordination, &c. to bee allowed onely to such Courts as( contrary to the second Inconvenience) are before 
To the 1.  described and not to be left to one man single, or confined to one onely for a whole diocese.  
These are the just contraries to the Five particulars or partial  
Inconveniences, comprehended under the third grand Inconvenience, in the Remonstrance expressed.  
To the three Grand Inconveniences, in the Remonstrance first set forth, The just Contraries are,  
The sum of the five precedent Articles, contraries to the five partial Inconveniences comprehended under it as before. 
To the 3.   
No such Moderator as aforesaid, to come in by Absolute donation from a superior, but with free Election and consent of 
To the 2.  either inferiors, &c.  
Or the Churches where he is to preside, to commend some number of men freely elected amongst them for the place, leaving the particular designation( of one out of that number) to the King.  
No such Moderator, to have any temporal Dignity or Lordship 
To the 1.  nor temporal jurisdiction or command annexed to his place, Nor such ease and freedom of life allowed, as heretofore;  
But to be a plain Pastor of some Church of good Revenue within the Shire or diocese, and tied to the Cure, with one Assistant or more( as that particular Church requires and may bear.)  
And for Revenue to have so much extraordinary, above his pastoral bnfice, as to countervail his charges extraordinary in entertainments, meetings, journeys, &c. growing by reason of his super-intendencie( and that) either limited to a certain sum, or to be provided at large, as th'occasions do arise( which may be raised, as the charges of other Presbyters, in the manner of procurations and Synodalls of old, payed to the same purpose.)  
And otherwise, to have no temporal Revenue, above his pastoral bnfice ascertained to the place of super-intendencie, more then will countervail the charge of it, save at the good will of the Churches, upon his merit extraordinary.  
So that the same places may not be of any certain worldly advantage, above an ordinary place of pastoral office, whereby a mere worldly mind, aiming onely at his own advantage( without respect unto, or intention of, the honour of God in the service of his Churches) should be induced to strive for th'accesse of such a place, to his pastoral bnfice.  
And so as the same places, or any other ecclesiastical offices may not( by greatness of temporal Revenue, dignity or power, &c. annexed to them) afford greater temporal preferment, or worldly advantage, in th'Ecclesiasticall way to be obtained then other callings in Common-wealth do yield, nor equal with the same; whereby as heretofore a man( without Divine respects, or any other end or intention swaying his choice, then his own advantage, ease and freedom in this world) should be inclined to choose the Calling of the Ministry to serve his appetite and ambition in.  
These are th'intended just Contraries to all th'Inconveniences in the Remonstrance expressed, whereof th'effects and corsequences( as might be easily shew'd, and will be, if required) would be alike contrary to the ill effects of th'Inconveniences, as in the Remonstrance they are set down.  
The end of such a Moderators office( as here before is described) and of his continuance in it;( if any inquire) and what his charge should be? It may be answered;  
Such a one is very fit and requisite; In the Interims of provincial Assemblies, to receive Complaints, and take Cognizance( upon notice any way given) of all Church affairs and occasions within the Shire or Di●cesse, requiring the considerations of the Church Assemblies, to see they be not neglected( in case some Pastors or smaller Presbyteries, should be corrupt or careless) but to provide that they be taken into consideration and dispatched; and( for that purpose) to digest and prepare businesses for th'assembly, that it may more orderly and briefly hear and judge( lest Pastors should be detained too long from their particular cures) to call th'Assembly upon occasions extraordinary, and both therein, and in the ordinary, to propound businesses in order, to regulate the manner of proceedings, to collect the Votes, and pronounce or publish the judgement of the Churches, &c.  
And such a Moderator, superintendant Overseer, or( if any do fancy the name, though Names of things so much depraved are fit, upon reformation of the things to be changed with them) such a Bishop[ {αβγδ}] may consist with primitive example; being thus now( as then) an office onely of special trust, and charge and care, and ministration for many Churches, not of sole Rule and command over any;  
And yet an Office of special honour too; not honour, consisting in worldly state, or title or power affixed to the place( to invite or serve a worldly mind, seeking the place, and not the end of the place) but in true esteem and Reverence, with all real expressions thereof, indubitably consequent to the person, upon the faithful manage of it.  
But, if the Continuance of such a Moderator during life ( si been se gesserit) be thought prejudicial or dangerous, and the' Election of new ones at pleasure more fit and safe, the difference is small; Let human ●onvenience, and Christian edification( the grounds of the office) be the rules to judge by; and thereupon, let human consent determine whether, since there's no Divine necessity for either.  
FINIS.