IT is the misery of pious undertakings, especially in matters of weight, that by reason of humane frailtie, they cannot be perfected at once, but by degrees, and after much time: whence it com­meth to passe, that they are often given over, or by interveening opposition forced to abor­tion, and imperfect issue. Such was the case of that great reformation begun with us, as in the daies of those renowned Princes, King Ed­ward, and Queene Elizabeth, and till this day, remaining unaccomplished.

Those now blessed Martyrs and holy Con­fessours, who were under those pious Princes, the first Reformers of our Church found things by that Papall Apostacy so much corrupted and disjointed, that being unable at once to cope with all the diseales of the Church, they did, as wise Physitians, set themselves first against the [Page 2] most deadly, deferring the rest till afterwards.

Hence by suffering and preaching, they migh­tily pulled downe the Babylon of Popish do­ctrine, and something too they did in matter of Governement and Discipline. But because the vitalls of the Church consist in doctrinall verities, therefore their chiefe bent of endea­vour was for a reformation in them, which in their time with great successe they effected: lea­ving the reducing of Government and Disci­pline to it's Primitive integritie, as a worke to bee done by posteritie.

But, alas, as usually it falls out, the bellows of persecution ceasing, the fire of zeale soone beganne to abate: so that after that first heate and impetus of reformation, (as if they which had but begun, had at one essay done more then enough) the businesse went on no further even till this day; Nay, (as some edifice gi­ven over before it bee covered) it hath since rather decaied and fallen backe againe. Such power hath pompe and ease to blunt the edge of sacred inventions, and quench the spi­rit of reformation.

As maladies not perfectly cured, returne, or turn to some other diseases, so was it with this imperfect reformation; doctrinall points being reduced, but matter of discipline left in it's former state, almost untouched: hence arose amongst us, even from the cradle of our refor­med Church, three severall opinions, which [Page 3] have continued even till this time: whose dis­cord nourished by opposition of hot spirits, hath encreased till now they are come to that extremitie, that the life and being of this sacred Bodie, is even endangered thereby.

One side cries downe Episcopacie for Anti­christian; and all the dependent Governe­ment, Canons, Ceremonies, and Liturgie for remainders of Poperie, abominable, and to bee departed from. The other extreme, cries it up for sacred, of Divine, Apostolicke instituti­on; and it's dependent Politie for the most ab­solute, to which all ought to be brought, as to a Rule of Perfection: censuring other Chur­ches which have it not, either as none, or els im­perfect, wanting a maine part of their bene esse.

In the midst of these two, are a Remnant of sad lookers on, which have mourned in secret, suffered with patience, prayed for peace, and preached it, and sanctification to the people; while those other two, one by separating, the other by persecuting, and both by froward dis­puting, have served up their differences to an in­tollerable, irreconcileable height. Both these sacrificing to their own conceits, account all which are not with them, to be against them.

But especially, that Episcopal faction (for distinctions sake give us leave so to call it:) which by the indulgence of gracious Princes growing powerfull, have laboured an extirpa­tion of all which will not thinke, say, and [Page 4] sweare to their opinions. Hence of late have all beene involved, as of the opposite faction, which are not of theirs; and no place left for a moderate neutrality. New Ceremonies, Taskes, Canons, Oathes have beene invented, as nets and fives to try out all, as bad fish, or chaffe, which have but disliked the remaining corruptions and defects, which the first plunge of Reformation did not redresse. No tolera­ting now of any thing as a burthen; much lesse silent disliking of what wee could in secret grieve for, but not amend: but approve all, sweare to all we must, or else be thrust out, as schismaticall Puritans, and excrementitious burthens of the Church.

On this enforcement, We (a part of a Multi­tude of laborious Presbyters of the Church in the name of all the rest) doe now Complaine: because in this height of all devouring Faction, our patient silence will no longer priviledge us from extirpation.

And sith into our hands, God hath put so blessed an opportunity, as to speak to the whole Kingdome, Head and Members at once, in one Body conjoynd and intent, about a work of Reformation. We be humbly bold and plaine to lay open our Grievances, hoping that the set time is come for the quenching of these coales of dissension, which have not only lived, but encreased for so many years in the Church; by completing of that Reformation, which in [Page 5] the maine vitall points was long since effected: and in the rest (wee hope, and pray) after more then an age of interruption, is reserved as your Crowne and Glory to be perfected.

Experience hath e're this taught as the woe­full effects of an halfe done worke: the upshot of our jarres now declares that scrupulous ur­ging of Ritualls, cannot stand with the welfare of a Church. Those Convulsions, and renting Paines the body now feeles, shew us that the humours were not at first fully purged: God will have a through worke done. If instead of redressing that which remaines, you thinke to transact all these differences by removing of Persons, and not Things; well you may hush our Troubles for a season, but they will returne againe with a greater violence.

Now is that Power actuated, which alone can bring to passe this great worke. And if the Lord take pleasure in this his poore Church, he wi [...]ll give the effect, that it may be performed.

If men would rest in the sole authority of the Scriptures, most controversies both about points of Faith and Formes of Government would finde an easie resolution. And if be­sides Gods Word, we bring in mens authority we draw out the thred of contention into end­lesse disputes: mens faces differ not more in fea­ture then their mindes doe in opinion: and each will dote on, and propugne his owne conceits: their judgements dissent one from [Page 6] another, and oft from themselves.

Let the divinely inspired writings then bee our guide in this point of Church Government: what is there constituted must bee held inviola­ble: what is a deviation from that, must bee accounted Apostacy and Corruption, as well in Discipline as in Doctrine: no plea of antiqui­ty or universality, can priviledge it from that imputation, what is not therein appointed, must at most bee held but as conducent not ne­cessarie. No, though it be proved to be recei­ved into the Churches, in the age immediatly succeeding the Apostles: all after them were but of a private spirit. And it is apparent that Ambition and Corruptions grew up as soone in the Covernment of the Church, as Errors in the Doctrine thereof.

Suffer us therefore, with your wonted pati­ence and lenity, which are men preingaged to no side or faction, but the free humble and meek servants of Truth, to declare our minds con­cerning the first and purest form of the Church­es government; and then (as Verit as est mensur [...] sui et obliqui) from that light to discover the heavie grievances which at this day remaine unremoved in our Nationall Church.

1. It is a perpetuall Ordinance of Christ, that there should be Pastors and Teachers in the Church for the administration of the Word, Sacraments, and spirituall Discipline.

2. That there should be a Societie of these [Page 7] Pastors or Presbyters in every particular Church, is an Apostolicke appointment; who have also exactly prescribed what manner of men they ought to be.

3. That this company of Elders should have the charge of the Church, in which they are constituted: and the power of Feeding, Censu­ring and Ordering the Flocke committed to them: as also of ordering Elders and Officers in the Church: The worke of Preaching and sacramentall administration to be done by any one of them: But that of Jurisdiction and Or­dination by the society, as a common Act, not competible to any one in particular.

4. Among these, and in all their Acts, there ought to be Decencie, Order, the Bond of Peace, Humility, Meeknesse, and an ayme, that the spirit of the most scandalous Offender, or stubbornest opposer may be brought to Re­pentance, and saved in the Day of the Lord Jesus.

5. That the Bounds and extent of every particular Church ought to be a Towne, and so much of the adjacent Territory and Villa­ges as such a Presbytery can well by themselvs watch over, and take a spirituall care of.

6. That this society, especially those of them which labour in the Word and Doctrine, may challenge from the People, whom they take spirituall care of, double honour, and liberal suit­able Maintenance, to the Calling they execute.

[Page 8]7. That every one who is consecrate to this Presbyterie or Office must wait on it: be instant in it; and therfore reside within the confines of that Church, where he hath such charge, or there where he may by himselfe on all occasi­ons attend on it.

8. That in cases of strife and difficulty in any Church, recourse must be had to the Meeting of the most able Presbyters of the Churches for their determinations: and every one ought to subject his Spirit to the Spirits of such Prophets, yielding to the Customes of the Churches of God: provided they crosse not the All-com­manding evidence of Gods immutable Word, either directly, or by due consequence.

These are Rules in the Gospell, either dire­ctly constituted, or evidently deduced out of expresse Constitution; or practise so solemn and Universall, that it hath in it the reason and vertue of a Constitution: so that every addition which thwarteth or hindereth the due execu­tion of these, must needs be accounted a Dege­neration from originall purity of Govern­ment; and a corruption in sacred Politie, have it never so much Antiquity, or weight of hu­mane Authority to plead for it, and give coun­tenance to it.

One thing more there is which on probable ground, seemeth to be taken up by the practise of some Churches in the latter end of the Apo­stolike age, some of them yet living; and that is [Page 9] the prostasie or presidence of one of these Pa­stors, Bishops or Presbyters above the rest. But it cannot possibly with any colour of consequence be proved to be Authoritative: being only for Order and Unitie, that all their common Acts should have a beginning from One: as if many Deacons should appoint an Arch-Deacon; or many Bishops an Arch-Bishop, in common acts to be the Mouth and Hand of the society.

And this preeminence of One (if the utmost of dark probability be granted) appeareth to be but the meere practise of some particular Churches; so that it cannot have the universall binding force of a Law from that ground; much lesse of an Apostolike Constitution, or Divine Right.

Now are we descended from the first Age; and so what ever follows can be but of humane and alterable Constitution. Very soon these presidents of the Presbyteries, either assumed, or by their Compresbyters had conferred on them Authority and Jurisdiction; and by way of pro­priety the name of Bishop: so that where before it was the Presbytery, now it was the Bishop and his Presbyters.

But observe: 1. That his Dioces, Parish, or Church was no larger then He and his Presby­ters could well Oversee and Governe. 2. That this Bishop had the Burthen, as well as the Dig­nitie and Chiefty passed over to him, for He was the ordinary Preacher of that Church: the [Page 10] Presbyters for the most part assisting in matter of Discipline and sacramentall Administrati­on. 3. That he did nothing of weight by him­selfe, but with the concurring Authority and consent of his Presbyterie.

Beyond this, we will not proceed: for these Bishops now gotten above their Brethren, and making up the maine body of the Councels, in which all Decrees were enacted, knew how to make the distance 'twixt themselves and their once Compresbyters greater and greater, by lifting up themselves, and depressing those, who now of Associates were become Servants and Vassals to Episcopall principalitie.

But what-ever came to passe in after Ages, it was but by the hand of Man established, and the like hand may abolish it: reduced all must be to the former Scripture and Apostolik rules. If ac­cessories deviat from them, they are Apostacies, which must be reduced, if there bea through Reformation. How can their maintenance be justified in a Church which hath professed to make the Scriptures her Rule, and to reject all which is exalted against its Divine and absolute Soveraignty.

Proofes we have not annexed to the former asserted Truths, to avoyd over-bold prolixitie in a supplication of this nature: as also because the most of them are obvious to every Mans collection which is exercised in Gods Booke. But if any of them shall be opposed, being cal­led to it by Authority, and having the free­dome [Page 11] of indifferent, not preingaged Judges we will by Gods grace with all meeknesse make good what is heere asserted against all contra­diction of gain-sayers.

Now will we proceed to an enumeration of those obliquities and corruptions in our Church Government, which call to your supreame Power to be rectified. And wee protest before the All-knowing God, that Wee doeit not out of envie of any mans Greatnesse, or ambitious Affectation to bee medling in State affaires, things too high for us: but from the powerfull command of Conscience; from unfaigned love to the Gospell of Christ, whose Efficacie is much impeached by the following Corruptions; and and from filiall Commiseration of our woun­ded and torne Mother. Whose breaches wee verily apprehend cannot be made up, but by re­ducing of her Discipline to a pure Concordance with those originall Divine Prescriptions. We complain then,

1. That the Power of Jurisdiction and Or­dination is claimed and exercised by Bishops, as their sole Right, in a distinction from Presby­ters. This we affirme to be an Exorbitance from the second of those right, originall and Apostolike Ordinances for Church Govern­ment. And as it is a departure from the Rule; so it is a maine corruption of evill consequence in the Church: for it is, First, an Usurpation and undue appropriation of a Legacie which Christ bestowed in Common, to reside in the [Page 12] Consessus, or whole Presbyterie, and to bee exer­cised by their common suffrage. It not being in the Presbyters power to strip themselves, and cast on one man that which was bestowed, and by the Donor intended to the whole Commu­nity of their societie. Secondly, a severing of the Word and the Keyes, which cannot with­out detriment to either bee sundred. To Feed and Rule are the two parts of Pastor-ship: where both are, there is a Pastor: so that, with us, while it is Ones worke to governe which sel­dome Feedeth: and the worke of the rest to Feed, which must not meddle with Govern­ment, there is no full Pastor: But the Office is destroyed by being divided; and the Word in the mouthes of a disarmed Presbyterie is weake, edgelesse and contemptible. Thirdly, the or­daining of a Number of Presbyters at large: whereby the Church is filled with needy Mini­sters, loose from any setled employment, fit at low rates to bee hired by fat Pluralists, Non-Residents, and Lazie Voluptuaries; which else would bee to seeke of Mercenarie supplies, or bee driven in a penurie to give higher wages. But hereby the Sacred Office is exposed to Con­tempt▪ and the Ordination to the Office and Institution into a Charge, are made severall Acts; a divorce unheard of in that Primitive Politie: Which grosse abuse could not bee, if Ordination were the common Act of the whole Presbyterie of a Church. Fourthly, intromission [Page 13] to the Oversight of Congregations of Men Si­moniacall, scandalous, and unapt to teach: which can easily steale into Office, by the con­nivence or corruption of One; but if the Power were in a Multitude, it could not soone be effected.

2. The excessive Provinciall extent of Di­ocesan Churches, is an evident departure not onely from the fift of those pure originall Con­stitutions; but also from the manner of after Ages, till Bishops in their Synods provided bet­ter for their own Greatnesse, then the Churches welfare. Then they degraded the Chorepiscopi; and made Orders that Bishops should be placed only in the greater and more frequented Cities. This is, as a departure from the first pure man­ner; so much for the worse; for hence arise these Grievances: Neglect of Reformation, both in disordered Ministers and People: Re­motenesse of the Bishops seat: Expences of Tra­vailing; Difficultie of proving, and tedious ex­pectation of the issue of Suits, where Crimes must bee tried before Judges, who are meere strangers to the Persons and Causes comming before them, deterre almost all men from so troublesome an undertaking: And thus the Churches are pester'd with infamous Offenders: which could not be if the bounds of a Church were so appointed, that all its members might be under the eye of the Governours. 2. Depu­tation of Authoritie and Jurisdiction to others; [Page 14] [...] most grosse degeneration from that Primi­tive Discipline; which never heard of such a thing as the deputing of any part of Pastorall Office: which is committed to Men for their Personall abilities; and cannot without abuse be committed to those who are oft Lay men, and neither of Pastorall parts or Calling. Hence that numerous frie & subordination of Officers, with the multitude of Fees, which must needs be, where the Churches are whole Countries; so large, that it is impossible that one Pastor should dispatch all by himselfe.

3. The Non-residence of men having Pasto­rall Charge is a grosse violation of the seventh of those Apostolike Constitutions; and is an unexcusable Corruption, unfit to be tolerated in any well governed Church.

4. A Plurality of Pastorall Charges underta­ken by one Man, is also a grosse exorbitancie, brought in with the former, after Church Go­verment was at the worst. Two Evils, which are the shame of our Church, not fit to bee named in a Reformed Church: brought in, and continu­ed meerely to nourish Ambition, Pompe, Vo­luptuousnes, and Avarice in Clergie-men. These two usually goe together, this last necessitating the former; and are seminarie Evils. First, in­ducing a necessitie of deputing Pastorall Charge, which every one before God undertakes to per­forme in his owne Person. Secondly, Church Robbery, by transporting the sacred allow­ance [Page 15] paid and intended for the maintenance of a vigilant painfull Pastor over the soules of the People which afford it to another Place and Person; which hath onely the Title and Charge, but doth not the worke of a Pastor. 3. Thirdly, Impietie in placing a Mercenary unable for the Charge; or Injustice, if He substitute one able and fully discharging the Office, allowing him the least part of that maintenance which was originallyintended (and in no other plea can be challenged of the People) for performing the Office.

5. Imposing, and rigorous urging on great, undoing, extirpating Penalties, Ceremonies, Taskes, and Oathes, meerely ad placitum, and for their owne ends; contrary to the fourth of those prime Scripture Cannons; wherby Chri­stian libertie in indifferents is much impaired. Many worthy Men of great abilities, paines and successe of Ministry in their Charges, but of ten­der and strict Consciences, have been thrust out; schismes and dissentions in the bowels of the Church, for the space now of more then foure­score yeares nourished, to the prejudice of our Ecclesiasticall Peace; which we apprehend can never be fully attained, till liberty of Consci­ence in indifferencies, and points of small con­sequence, but great Controversie bee granted. If severitie of Censures, and force could have brought forth Unitie, it had in this time beene effected. This Remedie hath beene long ap­plied, [Page 16] and yet sadd experience now tells us, that the disease hath growne worse and worse.

6. The carriage and constitution of our Con­vocations or (if they may be so called) our Nati­onall Synodes is such, that it is impossible to proceed to a reformation in any of these Eccle­siasticall distortions, by that way: what are they, for the maine, but Meetings of the one Party, consisting of Bishops, Deanes, Arch-Deacons, and other dependers on Episcopacy, and preengaged persons? So that there is as little hope for us of reformation in points of Government, from them, as was for the Prote­stants side, of a faire decision of their contro­versies in the Councell of Trent, where parties are Iudges, the sentence is passed, before the cause is heard.

We have done. Would to God we could make the Churches maladies, and our grievan­ces fewer: So far are we from making them o­dious, by raising them to a multitude. These six we conceive to be the Capitall and Semina­ry evils: Others of inferior allay we omit, be­cause they mostly flow from these, and the prin­cipall being removed, the Accessaries will also fall.

Oh that there were a way to cure Ulcers, and not first to unrip them, and lay them open? We protest before the searcher of all hearts! that nothing but our zeale to the Truth, and our Mothers welfare, could have moved us out [Page 17] of a resolution of silence, and brought us to stand up thus as Plaintiffes.

Far be it from any charitably minded Chri­stian, whose eye shall be cast on these papers, to passe on us any hard Censure of Heresie, Schism, or factious inclination.

We call not all Episcopacie Anti-Christian, nor condemne their superiority, as simply un­lawfull, as did that old Aerius. Though we must needs say, what every Godly Antiquary cannot but see, that it was a faire occasion for that Mystery of iniquity to worke on; a fit­ly raised ground on which to build that fabrick of confusion, the Papacy. That man of sinne, soon learned to exalt himselfe above Bishops; from their elevation above their once fellow Presbyters. How justly were they made Vas­sals to the Pope, who first had made the Pres­byters of the Churches theirs?

Neither do we erigere altare contra altare, dissolve the Churches unity, and leave her Communion for these corruptions. When we call for a Cure, we affirme that there is life, and hope of recovery. It is an argument that our charity remaines; and therefore we can­not be charged as Novations, and Separatists.

A turbulent distemper'd zeale, cannot be imputed to them whose ayme is peace, whose deare esteeme of unity is such, that they could redeeme it with their blood: And who all this time have borne these burthens, now com­plained [Page 18] of, with a silent patience, and had still continued under an humble submission, and yeelding conformity, if that would have given content, as till these times it had done: But when things grew to that extremity, that we must not onely beare, but allow, and sweare Vassallage, to that which we cannot but call corruptions, and deflections, in Government, from Apostolike Puriy: It was high time to com­plaine, and to cry out, for a removall of evils, which we must approve, or not Be.

Politicall defects and distempers, can have no redresse, but from that power, which is su­preme; Vnto that therefore, with all prostrate humility, we present our earnest request, that these evils, being discovered, may be removed.

We are poore Men, of low condition, whose measure is not to rule, but to submit. We pre­scribe not formes of Government: We disclame not Episcopacie, Government must be, or ruine will be in all Societies. If we must obey, as good a Bishop with a Presbytery, as a Presbyte­ry without a Bishop. Al we sue for is, that Christ may rule without impeachment, in his owne House. That those generall forealledged constitutions, which he and his Apostles setled in the Churches of their first gathering, may be observed inviolable.

Humane Ordinances should further, not make voyd, or hinder Divine. Let your Au­thority reteyne in Government, or establish [Page 16] what it seeth convenient, so it concord with, or at least, doe not en [...]rvate those sacred Rules. What ever is against them, or so besides them, that it any whit stands in their way, must be re­moved, or we shall never see true peace: That peace which kisseth Righteousnesse, which is the firme Band of Spirituall unity.

Restlesse paines, and inordiate Action, must needs be the consequent of Luxations: when the members are out of their due places, some higher set, some lower, then they should be: Innovation it must needs be termed, and defection, be the Authors never so many, An­cient, or holy, where their additionals swerve from, and oppose the use, and intention of O­riginall Constitutions.

A redressement of this, is the substance of our lowly Petition; we presume not to define the manner how, but we beseech that it may be, and fully; so that matter be not left for a third Convulsion, and solidly, that Corruptions spring not againe, out of any remayning prin­ciples. So shall the Soules of all those who love the Lord Iesus in sincerity, and prefer his Truth, beyond selfe-respects, both in present, and future ages renowne your names, as of those who have done worthily: How ever, we have discharged our Duty; and let the Lord find meanes, and time, to root out, what­ever he hath not planted,