... About which time also [viz. 1587]... the further practice of the discipline... began to spread itself more freely; ... but especially... it was most friendly entertained among the ministers of Northamptonshire, as it appeareth in record by some of their own depositions, 16th of May, 1590, in these words following. About two years and a half since, the whole shire was divided into three Classes. I. The Classis of Northamptonshire... II. The Classis of Daventry side... III. The Classis of Kettering side...This device (saith Master Johnson) is commonly received in most parts of England,... but especially in Warwickshire, Suffolk, Norfolk Essex, etc. The next year after, viz. 1588, the said Warwickshire classes, etc. assembling themselves together in council (as it seemeth, at Coventry),... there was... a great approbation obtained of the aforesaid Book of Discipline... This book, having thus at the last received this great allowance more authentically, was carried far and near, for a general ratification of all the brethren ... ... Mutual conference is to be practised in the Church by common assemblies ... Such as are to meet in the assemblies, let them be chosen by the suffrages of those churches or assemblies that have interest or to do in it, and out of these let such only be chosen as have exercised the public office in that church either of a minister or of an elder.... It shall be lawful for other elders and ministers, yea, and for deacons and students in divinity, by the appointment of the assembly... to be both present, and to be asked their judgments.. ... Yet let none be counted to have a voice, but those only that were chosen by the Church... It is expedient that in every ecclesiastical assembly there be a president, which may govern the assembly, and that he be from time to time changed... The assemblies according to their several kinds, if they be greater are of more, if they be less, they are of less authority. Therefore it is lawful to appeal from a less assembly to a greater... Assemblies are either Classes or Synods. The Classes are conferences of the fewest ministers of churches. standing near together, as for example of twelve. chosen men of all the several churches of that assembly are to meet in conference: that is to say, for every church a minister and an elder: and they shall meet every fortnight. They shall chiefly endeavour the oversight and censure of that Classis ... 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... ... Now 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 benefits that have grown to the Church thereby, where they have been so 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 extinguished... 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... viz.: (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 be lawfully 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 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, Oxford, 1822, I, pp. 229-232.) 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 towards 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 may 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 on 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 |