There were two distinct views as to the changes which ought to be undertaken in relation to prelacy. In January, 1641, the English clergy of Presbyterian sentiments, seven hundred in number, placed beside the root and [A.D. 1641] branch petition one of their own, which aimed not at the abolition but at a reform of the English episcopate. They desired to confine the bishops to their spiritual functions, and further to limit these, especially in respect to ordination and ecclesiastical censure, and to deprive them of a part of their revenues, and of their influence in the State, namely, their seat and voice in Parliament. In reference to the constitution of the legislative authority in the realm, there was no difference between the two programmes: but the latter did not interfere so fundamentally with the conditions of daily life. The relegation of the episcopate to its original functions was sure to meet with wider assent than its entire abolition. Among the existing committees was one for ecclesiastical affairs: the first debate of the Lower House on this subject (Feb. 9) was on the question whether the two petitions, or only one of them, should be referred for consideration to this committee. The most conspicuous speakers were Lord Digby and Nathaniel Fiennes. Digby remarked, that any one who looked merely at the abuses might very likely be disposed to cry out with the fifteen thousand petitioners, ‘Down with the bishops!’ but that in the great council of the nation men ought not to be thus swayed by passion. He recalled the services which the episcopal order had rendered since the Reformation, and the good repute which it enjoyed abroad even among the Protestants, as he had himself often observed. To try to establish in England a Presbyterian system would be a rash, an impracticable, an Utopian undertaking. He repeated what the King had already openly declared, that he could never assent to the abolition of Episcopacy, with the addition that the crown could not possibly spare the bishops. This was of course a reason why its opponents should not tolerate it. Fiennes rejected Episcopacy chiefly because its jurisdiction was opposed to the secular courts, and its natural policy hostile to that of Parliament. The sees and chapters with their dependencies he likened to old trees in a forest, which by their roots and wide-spreading branches prevent the young growth from coming up: if they are felled and uprooted the young trees will obtain fresh air, and there will be valuable timber also for the church [A.D. 1641] and kingdom. For already the idea was gaining favour of using the spiritual revenues to defray both earlier expenses and also those still being incurred for the maintenance of the two armies. Fiennes however met with considerable opposition. After the matter had been debated a whole day the vote seemed likely to go against him. Meanwhile however the question had been eagerly discussed