A Synod is an assembly of chosen men from more churches than those that be in one Classis or conference. In these, the articles of the holy discipline and synodical must always be read; also in them... censures or inquisition made upon all that be present... Of Synods there be two sorts: the first is particular, and this containeth under it, both Provincial and National Synods. A Provincial Synod is an assembly of those which be delegated from all the Classes or Conferences of that province. Let every province contain in it 24 Classes... Let every Classis send unto the Provincial Synod two ministers and as many elders. It shall be called every half year, or more often, until the discipline be confirmed... Let the acts of all the Provincial Synods be sent unto the National... The National is a Synod consisting of the delegates from all the Synods Provincial that are within the dominion of one commonwealth... For the National Synod, three ministers and three elders must be chosen out of every Synod Provincial. In it the common affairs of all the churches of the whole nation and kingdom are to be handled: as of doctrine, discipline and ceremonies, causes not decided in inferior assemblies, appellations and such like... ...No follows the universal or Oecumenical Synod of the whole world. And this is the Synod that consisteth and is gathered together of the chosen men out of every particular national Synod. (Dangerous Positions and Proceedings, Richard Bancroft, Lond., 1593.) 136. Whitgift's Articles touching Preachers and other Orders for the Church I. That the laws late made against the recusants be put in more due execution, considering the benefit that hath grown unto the Church thereby, where they have been executed, and the encouragement which they and others do receive by remiss executing thereof. II. That all preaching, reading, catechising and other such like exercises in private places and families whereunto others do resort, being not of the same family, be utterly inhibited... III. That none be permitted to preach, read or catechise in the church or elsewhere unless he do four times in the year at least say service and minister the sacraments according to the Book of Common Prayer. IV. That all preachers and others in ecclesiastical orders do at all times wear and use such kind of apparel as is prescribed unto them by the book of Advertisements and her Majesty's Injunctions anno primo. V. That none be permitted to preach or interpret the Scriptures unless he be a priest or deacon at the least, admitted thereunto according to the laws of this realm. VI. That none be permitted to preach, read, catechise, minister the sacraments or to execute any other ecclesiastical function... unless he first consent and subscribe to these articles following... videlicet: (a) That her Majesty, under God, hath and ought to have the sovereignty and rule over all manner of persons born within her realms, dominions and countries, of what estate ecclesiastical or temporal soever they be; and that no foreign power, prelate, state or potentate hath or ought to have any jurisdiction... authority ecclesiastical or temporal within her Majesty's said realms, dominions and countries. (b) That the Book of Common Prayer and of ordering bishops, priests and deacons containeth nothing in it contrary to the word of God, and that the same may lawfully be used, and that he himself will use the form of the said book prescribed in public prayer and administration of the sacraments, and none other. (c) That he alloweth the book of Articles of Religion, agreed upon by the archbishops and bishops in both provinces and the whole clergy in the Convocation holden at London in the year of our Lord God 1562 and set forth by her Majesty's authority, and that he believeth all the articles. therein contained to be agreeable to the word of God. (Life and Acts of John Whitgift, John Strype; I, pp. 228-232, Oxford, 1822.) 137. Puritan Demands in Convocation of 1563 I. That all the Sundays in the year, and principal feasts of Christ, be kept holydays; and all other holydays to be abrogated. II. That in all parish churches the minister in common prayer turn his face toward the people; and there distinctly read the divine service appointed, where all the people assembled may hear and be edified. III. That in ministering the sacrament of baptism, the ceremony of making the cross in the child's forehead may be omitted, as tending to superstition. IV. That, forasmuch as divers communicants are not able to kneel during the time of the communion for age, sickness, and sundry other infirmities; and some also superstitiously both kneel and knock; that order of kneeling to be left to the discretion of the ordinary within his jurisdiction. V. That it be sufficient for the minister, in time of saying divine service, and ministering the sacraments, to use a surplice; and that no minister say service or minister the sacraments, but in a comely garment or habit. VI. That the use of organs be removed. (Annals, Strype, Oxford, 1824, I, p. 502.) 138. Privileges of Parliament D'Ewes' Journals The privileges of the modern Parliament may be classed under seven heads: (1) Freedom of members from arrest and molestation; (2) freedom of speech and debate; (3) secrecy of debate; (4) privilege of access to the sovereign; (5) favourable construction by the sovereign of all actions of Parliament; (6) right of deciding contested elections; (7) right of each House to settle the order of its business. Various parliamentary rights belong to each House. It is the custom for the Speaker of the House of Commons to make the demand for the recognition of privilege at the meeting of each Parliament. The present privileges are the result of continued effort against the royal assumptions. The original privileges were far less extensive, including only the four privileges first enumerated in the following extract from the speech of Speaker Williams at the opening of Parliament of 1562. ... Further, I am to be a suitor to your Majesty, that when matters of importance shall arise whereupon it shall be necessary to have your Highness' opinion, that then I may have free access unto you for the same; and the like to the Lords of the Upper House. Secondly, that in repairing from the Nether House to your Majesty or the Lords of the Upper House, to declare their meanings, and I mistaking or uttering the same contrary to their meaning, that then my fault or imbecility in declaring thereof be not prejudicial to the House, but that I may again repair to them, the better to understand their meanings, and so they to reform the same. Thirdly, that the assembly of the Lower House may have. frank and free liberties to speak their minds without any controlment, blame, grudge, menaces or displeasure, according to the old ancient order. Finally, that the old privilege of the House be observed, which is that they and theirs might be at liberty, frank and free, without arrest, molestation, trouble or other damage to their bodies, lands, goods or servants, with all other their liberties, during the time of the said parliament; whereby they may the better attend and do their duty; all which privileges I desire may be enrolled, as at other times it hath been accustomed... (D'Ewes' Journals, Lond. 1682, p. 65.) 139. Elizabeth and Mary Stuart D'Ewes' Journals No student of history can pass lightly over the pages which deal with Mary, Queen of Scots. This romantic figure in an age of romance is a character enigma not yet solved. The attitude of Elizabeth and Parliament toward Mary, when a prisoner in their hands, is well shown by the accompanying extract. May it please your most excellent Majesty, We, your humble, loving and faithful subjects, the Lords and Commons in this present parliament assembled, having of long time, to our intolerable grief, seen by how manifold, most dangerous and execrable practices, Mary... commonly called the Queen of Scots, hath compassed the destruction of your Majesty's sacred and most royal person, in whose safety (next under God) our chief and only felicity doth lie, and thereby not only to bereave us of the sincere and true religion of Almighty God, bringing us and this noble crown back again into the thraldom of the Romish tyranny, but also utterly to ruinate and overthrow the happy state and commonweal of this most noble realm: ... and seeing also what insolent boldness is grown in the heart of the same Queen, through your Majesty's former exceeding favours and clemencies towards her; and thereupon weighing, with heavy and sorrowful hearts, in what continual peril of suchlike desperate conspiracies and practices your Majesty's most royal and sacred person and life (more dear unto us than our own) is and shall be still, without any possible means to prevent it, so long as the said Scottish Queen shall be suffered to continue, and shall not receive that due punishment which, by justice and the laws of this your realm, she hath so often and so many ways, for her most wicked and detestable offences, deserved: therefore... We do most humbly beseech your most excellent Majesty that, as well in respect of the continuance of the true religion now professed amongst us and of the safety of your most royal person and estate, as in regard of the preservation and defence of us your most loving, dutiful and faithful subjects and the whole commonweal of this realm, it may please your Highness to take speedy order, that declaration of the same sentence and judgment be made and published by proclamation, and that thereupon direction be given for further proceedings against the said Scottish Queen, according to the effect and true meaning of the said statute [Stat. 27 Eliz. 1. § 1]: because, upon advised and great consultation, we cannot find that there is any possible means to provide for your Majesty's safety, but by the just and speedy execution of the said Queen: ... and if the same be not put in present execution, we your most loving and dutiful subjects, shall thereby (so far as man's reason can reach) be brought into utter despair of the continuance amongst us of the true religion of Almighty God, and of your Majesty's life, and the safety of all your faithful subjects, and the good estate of this most flourishing commonweal. The Queen answered, 24 November, 1586: That her Highness, moved with some commiseration for the Scottish Queen, in respect of her former dignity and great fortunes in her younger years, her nearness of kindred to her Majesty and also of her sex, could be well pleased to forbear the taking of her blood, if, by any other means to be devised by her Highness' Great Council of this realm, the safety of her Majesty's person and government might be preserved, without danger of ruin and destruction, and else not; therein leaving them all nevertheless to their own free liberty and dispositions of proceeding otherwise at their choice. To which the Houses made reply: That having often conferred and debated on that question, according to her Highness' commandment, they could find no other way than was set down in their petition. The Queen's second answer. If I should say unto you that I mean not to grant your petition, by my faith I should say unto you more than per |