"1. The Trinity in Unity; 2. The Sufficiency of the Scriptures to Salvation; 3. The Orthodoxy of Particular Churches; 4. The Necessity of Holy Orders; 5. The Queen's Supremacy; 6. Denial of the Pope's authority 'to be more than other Bishops have;' 7. The Conformity of the Book of Common Prayer to the Scriptures; 8. The Ministration of Baptism does not depend on the Ceremonial; 9. Condemns 'Private Masses,' and denies that the Mass can be a propitiatory Sacrifice for the Dead; 10. Asserts the Propriety of Communion in Both Kinds; 11. Utterly disallows Images, Relics, and Pilgrimages; 12. Requires a General Subscription to the foregoing Articles." The subsequent legislation of Elizabeth in Ireland was chiefly political, if we except (in the 11th and 12th of her reign) the act respecting vacant benefices, and the act establishing [Protestant] free schools. Parliaments in those days assembled at long and uncertain intervals. The only one held during the first James's reign in Ireland--twenty-seven years after Elizabeth's last, and twenty-one before Charles I. convened another--was purely political. This parliament was opened and managed by the Lord Deputy, Wentworth, Earl of Strafford, whose avowed and almost only object in using such an agency was to make his royal master "as absolute as any king in Christendom." Four years later, (1639) was held the second and last Irish parliament of this reign, and simultaneously, (at the instance, and under the advice of Laud), the able, iron-nerved, and most unscrupulous deputy summoned a convocation of the bishops and clergy of the established religion, which forms a very curious picture of the state of that establishment at the end of the first century of the reformation. Strafford himself shall be our authority at this point, and as abbreviated in Mr. Godkin's book, pp. 64 and 65. {207}