But as for matters of regiment, they are for the most part of another nature. To make new articles of faith and doctrine no man thinketh it lawful; new laws of government what commonwealth or church is there which maketh not either at one time or another?... There is no reason in the world wherefore we should esteem it as necessary always to do, as always to believe the same things; seeing every man knoweth that the matter of faith is constant, the matter contrariwise of action daily changeable, especially the matter of action belonging unto church polity. (c) Let not any man imagine, that the bare and naked difference of a few ceremonies could either have kindled so much fire, or have caused it to flame so long; but that the parties which herein laboured mightily for change and (as they say) for reformation, had somewhat more than this mark only whereat to aim. Having therefore drawn out a complete form, as they supposed, of public service to be done to God, and set down their plot for the office of the ministry in that behalf, they very well knew how little their labours so far forth bestowed would avail them in the end, without a claim of jurisdiction to uphold the fabric which they had erected; and this neither likely to be obtained but by the strong hand of the people, nor the people unlikely to favour it; the more if overture were made of their own interest, right and title thereunto. (d) This we boldly set down as a most infallible truth, that the Church of Christ is at this day lawfully, and so hath been since the first beginning, governed by bishops, having permanent superiority and ruling power over other ministers of the word and sacraments... Let us not fear to be herein bold and peremptory, that, if anything in the Church's government, surely the first institution of bishops was from heaven, was even of God: the Holy Ghost was the author of it. (e) The drift of all that hath been alleged to prove perpetual separation and independency between the Church and the Commonwealth is, that this being held necessary, it might consequently be thought, that in a Christian kingdom, he whose power is greatest over the Commonwealth may not lawfully have supremacy of power also over the Church... Whereupon it is grown a question whether power ecclesiastical over the Church, power of dominion in such degree as the laws of this land do grant unto the sovereign governor thereof, may by the said supreme Head and Governor law fully be enjoyed and held?... Unto which supreme power in kings two kinds of adversaries there are that have opposed themselves; one sort defending 'that supreme power in causes ecclesiastical throughout the world appertaineth of divine right to the bishop of Rome,' another sort 'that the said power belongeth in every national Church unto the clergy thereof assembled.' We defend as well against the one as the other, 'that king's within their own precincts may have it.' (Laws of Ecclesiastical Polity, R. Hooker, ed. Keble,Lond., 1834.) 135. The Presbyterian Position Bancroft For the first ten or eleven years of her Majesty's reign, through the... outcries and exclamations of those that came home from Geneva, against the garments prescribed to ministers and other such like matters, no man of any experience is ignorant what great contention and strife was raised... About the twelfth year of her Highness' government, these malcontents... began to stir up new quarrels, concerning the Geneva discipline... Hereupon (the 14 of her Majesty) two Admonitions were framed, and exhibited to the High Court of Parliament. The first contained their pretended griefs, with a declaration, forsooth, of the only way to reform them, viz. by admitting of that platform which was there described. This Admonition finding small entertainment, (the authors or chief preferrers thereof being imprisoned), out cometh the Second Admonition, towards the end of the same parliament... In this Second Admonition, the first is wholly justified, ... and in plain terms it is there affirmed that, if they of that assembly would not then follow the advice of the First Admonition, they would surely themselves be their own carvers... Whereupon, presently after the said parliament (viz. the 20th of November, 1572), there was a presbytery erected at Wandsworth in Surrey. ... Hitherto it should seem that in all their former proceedings they had relied chiefly upon the First Admonition and Cartwright's book... But now, at the length (about the year 1583), the form of discipline, which is lately come to light, was compiled: and thereupon an assembly or council being held (as I think at London, or at Cambridge), certain decrees were made concerning the establishing and the practice thereof... ... 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. Classes are conferences of the fewest ministers of churches. standing near together, as for example of twelve. The 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... ...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 |