The clergy who attended these meetings spoke in succession upon the interpretation of a given passage of Scripture, and conferred respecting sound doctrine and a good life. Their names were written in a table, and three took part in each exercise. The first opened and closed the meeting with prayer, and gave his explanation of the text. The other two added any further explanation of the subject and stated their objections. At the close of each meeting, the next speaker was appointed and his subject fixed upon. Those who joined in these “prophesyings” signed, on being admitted, a confession, to the effect that they believed the word of God to be a perfect rule of faith and manners; that it ought to be read and known by all; that its authority not only exceeded that of the pope but of the church also; that they condemned, as a tyrannous yoke, such articles of faith and fashions of serving God as men had enjoined without the authority of his word. “And to this word of God (said they) we humbly submit ourselves and all our doings, willing and ready to be judged, reformed, or further instructed thereby in all points of religion.” {60} The utility of these grave debates early introduced them into the eastern counties, where they were encouraged by Bishop Parkhurst, till he received a reprimand from the queen, who insisted upon their suppression as “no better than seminaries of puritanism.” Persecution never fails to foster and spread the principles it attempts to exterminate. Instead of ceasing altogether, the conferences of the clergy assumed a more formidable aspect. Not long afterwards there was an assembly at Mr. Knewstub’s church at Cockfield, near Lavenham, in Suffolk, of sixty clergymen of that county, Norfolk, and Cambridgeshire. The subjects for consideration were the Book of Common Prayer, and the extent to which submission to the ecclesiastical authorities was allowable. After repeated adjournments they agreed, that although such of the Articles as contained the sum of Christian faith and the doctrine of the sacraments might properly be subscribed, neither the Common Prayer Book, nor the rest of the Articles, ought; “no, though a man should be deprived of his ministry for refusing it.” {62a} They were desirous, however, of introducing a reformation into the church, without separating from it.