THE GENERALL And Particular ACTS and ARTICLES Of the Late NATIONAL SYNOD Of the Reformed Churches of France, Assembled by the Permission of the King at Charenton neare Paris, beginning the 26th of December, 1644.

Whereby the present estate of those Churches, as also their Doctrine and Discipline may be knowne.

With divers other Remarkable Passages, and Letters from the King and Q. Regent of France, to the said Synod, and of the Synod to their Majesties, and other great Personages.

Never before printed either in French or English, and now faith­fully translated out of a written French Copy.

Whereunto is Added a formulary of Baptisme for those who from Paganisme, Judaisme, and Mahumetisme, are converted to the Christian Faith; As also of those Anabaptists who have not bin Baptised before composed in the Nationall Synod set forth at Charenton in the yeare 1645. and now faithfully Englished.

LONDON, Printed by T. W. for G. Emerson, and are to be sold at the Swan in little Britaine, and at the blacke Beare in Pater-noster Row. 1646.

The Stationer to the Reader.

THe Church hath been under a threefold oppression; first violent, under persecuting Emperours. 2. Fraudulent, under insinuating Hereticks: 3. Violent and frau­dulent both, under the Romish Antichrist; every one worse then other. This last the most pernicious and perillous as in whom the force and fraude of both the former were combined in one. The first was grievous to the body, but could not touch the soule; the second destroyed the soule, though it spa­red the body; the third spared neither: but by Impostures, lies and a thousand falshoods entangled the soule in damnable errours; and upon the bodies of Christians, what savage cruelties they have exercised is as incredible to be beleeved, as impossible to be exprest; They have persecu­ted poore Christians with fire and water with fire to consume their bo­dies and bones to ashes; With water, to consume their very ashes if it were possible to nothing.

Of this the Church of France hath had most sad and long experience. For the persecutions of the Protestants in France; How many Edicts, Proscriptions, Proclamations for their utter destruction are still witnes­ses thereof? What combination of Princes? what Armies raised? Townes burnt? whole Countries depopulated? Witnesse that of Merindol, and Chabriers: private murders, publick Massacres as that of Paris, wherein were most bloudily cut off very many thousands? what cruelties have been exercised, for number incredible, for fury unsufferable, had they not been inspired, and supported by the divine power; What lin­gring torments were invented, to make them dye piecemeale; ut sentiant se mori; among many other, one is most memorable, of a Frier that tooke a poore Protestant, filled his bootes full of grease, set him upon a [Page] forme, with his legs hanging over a soft fire, and so broyled him to death, with many more, too tedious to mention here. And yet for all these cruell sufferings they have kept the faith and obtained a good report; they have been bettered by it; like gold that comes the purer out of the fire, they have been the cleaner for winnowing, the clearer for scowring. Tortores nisi habeat Ecclesia, non haberet fidos Doctores; And cer­tainly this Church, though it hath been under many cloudes, yet such lights have still broke out in it, that the world hath not seene the like. And as God hath still moved the hearts of their Princes, to give them some intermission of suffering, so now a permission of doing, even to as­semble at Charenton for setling of that Religion, whereof their chiefe Princes are enemies: If God will restore his Temple, Cyrus a heathen King, shall grant a Commission for building of it. In this Synod there are many things remarkable; first the goodnesse of God in moving the hearts of the King and Queen Regent towards them. 2. Their loy­alty againe in their humble submission to their Soveraigne Princes, their obedience to them and praiers for them, though of a contrary Religion. In the Acts of this Synod; observe first their wisdome, and moderation in Discipline. 2. Their piety and purity in Doctrine; but our approbati­on can adde nothing to their worth. If any shall question what need of such frequent Assemblies (as many there be that move such questions) let him heare what Saint Paul sayes; It is necessary that heresies be amongst us. Therefore as necessary are often Assemblies of Pastours of the Church. Necessitatem hanc furor haereticus imponit; and this made the Apo­stles themselves call a Synod Acts 15..

It seemes two dangerous Sects were now like to trouble that Church, a­gainst whom care is taken in this Synod viz. the Anabaptist and the In­dependent; The first the most pestilent sect, that sprang up of late times, and could never catch many Disciples in a cleare water, did not the lat­ter trouble these streams. But the reverend Pastours have put in sufficient caution against them both, and God grant their neighbours may follow their worthy president. Concerning differencies about matters of indiffe­rency, the most antient and true bond of unity is, not one discipline one ceremony one policy; but one God, one Faith, one Baptisme, and so one Church. Una erit consortio aeternitatis and ad colendum unum De­um tota est instituta; God grant one thing more sit una vinculo cha­ritatis; And that we may all keepe the unity of the Spirit in the bond of Peace.

In the name of God, Acts of the Nationall Synod of the Reformed Churches of France, assembled by the Permission of the King, at Charenton neare Paris the 26th of December, and dayes following; 1644.

AFter the opening of the Assembly performed, by a Prayer pronounced by Sieur Drelin­court Pastour of the Church of Paris Monsi­eur the Marquess of Cleremont deputed Ge­nerall exhibited, the Breuets dispatched by the Commandement of the King, for the cal­ling togethe [...] of them, the tenour whereof followeth;

This day being the twelfth of the Moneth of February, 1644. the King being at Paris, upon the most humble Peti­tion made unto him by his Subjects of the Pretended reformed Reli­gion, to permit them the Convocation, and Assembly of a Nationall Synod, for that there hath bin none since that of Alenzou in the year 1637: His Majesty with the advise of the Queen Regent his most ho­noured Lady & Mother, desiring to gratifie and favourably to treate his said Subjects, hath permitted them, and doth permit them the cal­ling together of a Nationall Synod in the moneth of December next at Charenton, with charge that therein they treate onely of such affaires as are permitted them by their Edicts, and that the Commissary ap­pointed by his Majestie shall assist in the said Synod, as hath been ac­customed. In witnesse whereof his Majestie hath commanded mee to expedite this present Declaration, which he hath signed with his own hand.

LOUIS.

There appeared in the said Assembly with their Letters of trust which were read by Sieur le Cog, Ancient of the Church of Pa­ris assisting at the Table, with Sieur Calliart, Ancient, chosen to assist for to number the Voyces, for every Province two Ministers, and two Ancients of the principall Churches. To manage the busi­nesse (as President) Sieur Drelincourt Pastour, and Cog Anci­ent of the Church of Paris, after whom Caliart Ancient of the Church of Alenzon, joyned with Monsieur the generall Deputy, ga­thered the suffrages of them, which were deputed in this Assembly, which was carried by a Ticket in writing by every one of them, for the nomination, first of a Moderator▪ secondly of an Assistant, and afterward of Secretaries, one after the other. By a plurality of Voyces, they made choyce to conduct the Action of Sieur Gar­risoles for Adjunct and Seigneur Besuag [...]; and for Secretaries Si­eur Blondel, and Cog all which tooke their places one after the other as they were c [...]osen. Immediatly after the nomination of Mo­derator, Adjunct and Secretaries; Monsieur de Cumon the Kings Counsellour in his Councell of estate in his Court of Parliament of Paris, Commissary, deputed of his Majestie for to assist on his part in this Assembly presented the Patents of his Majesty contain­ing his Commission, which being read, there were Acts made of them, and Registred according to their forme and tenour.

A Copy of his Majesties Patents.

LOuis by the grace of God, King of France and Navarre, to Our beloved and trustie Counsellour in our Councell of State in our Court of the Parliament of Paris Sieur de Cumon health. We have permitted our Subjects of the pretended Reformed Religion, to hold in the Bourg of Charenton neare Paris the twenty sixth of the moneth of December next, a Nationall Synod, composed of all the Deputies of the Provinces of our Kingdome, to Treat of affaires concerning their said Religion, and being to make choyce of a suffi­cient personage, whose fidelity is well knowne unto us, to assist on our part in quality of a Commissary in the said Assembly, knowing the Services you have rendered unto us in divers honourable im­ployments, Wee have committed to your trust, of the which you [Page 3] have worthily acquitted your selfe, w [...] have thought that We could not make a better choice then of your Person, upon the assurances Wee take, that you will continue unto us the testimony of your af­fection unto our said service. For this cause, with the advise of the Queen Regent, our most honoured Lady and Mother, wee have committed unto you, and deputed you, Wee doe commit and depute you by these Presents signed with One hand, for to transport your selfe to assist on our part in the Synod assembled in the Town of Cha­renton, there to propose, and resolve what We shall command accord­ing to the charge and Instructions given unto you taking care they speake then of no other businesses and affaires then such as are under the quality and condition of such matters or things, which ought to be handled in such Assemblies, and a [...] permitted by the Edicts, and if they undertake to doe any thing to the contrary, you shall hinder them, and shall interpose our Authority, or shall speedily give ad­vise, that remedy may be taken to prevent such inconveniences as may arise, or as Wee shall thinke most fitting to doe, for this Wee give you Power, Commission, and especiall commandement by these presents.

Given at Paris the 28th of November in the yeare of Grace 1644. and of our Raigne the second
signed in the originall LOUIS.
And underneath Philippeaux.

After the Reading of his Majesties Patents, Monsieur the Commissary spake.

SIRS, As I hold it a great honour to bee commanded by the King for to assist in your Synod, and to let you know his will and pleasure; in like manner it as great joy and contentment to me to behold this Illustrious Assembly chosen out of a [...]l the Provinces of this Kingdome that I may be able to tell you I have expresse charge and commandement from the King and the Queen his Mother to assure you of their good will and protection for you and for all your Churches and the entire execution of the Edicts of Pacification so long as you shall continue within the tearmes of Respects, subjection, [Page 4] and fidelity, which you owe to their Majesties, which are the higher powers which God hath establisht over you having given unto them that soveraigne Authority, and left you as sharers of the glory of obedience unto which you are obliged by your birth the sense of your own consciences, the favour you continually receive from their Ma­jesties, and by all sorts of considerations both generall and particular.

After the lamentable accident which deprived us of our King Louis the Just of most glorious memorie there was no man which beleeved not that the end of his life would have been the end of our happinesse. But God which loveth France, and hath so often raised it from falling, suffered not this losse to beget mournfull consequences. The Sun sets not, but to rise againe, and to make us to observe the first day of the Kingdome of Grace. Wee haue seen, for the begin­ning of our good and welfare, his Majestie holding his Bed or cham­ber of Iustice accompanied with the Princes of the Blood▪ and of all the great ones, and the Queen declared Regent of this Kingdome by the suffrages, and solemne Arrests of Parliaments. Soone after their Majesties open'd their treasures of Mercy and Clemency, they did write to all sorts of persons any way Interessed, reconciled many par­ticu [...]ars to the State; gave libertie to prisoners permission to them that were absent to returne to their own houses to them which were accused to pursue their Iustification, Replaced all the Innocent in their places of charge and Government, and Confirmed the conduct and leading of the armies, unto Monsieur the Duke of Orleans, who hath made all men to wonder at his orderly proceedings in the siege of Gravelin who in the sight of his Enemie tooke that impor­tant place, which shall serve as a monument unto posterity of his va­lour and generosity. Wee may adde to this his valorous successe the victory of Rocroy the taking of Theonvile, Spire, Wormes Mayence, Phillipsbourg; the defeat of the Bavarians army after they were for­ced into their Trenches: These great and signall advantages followed with sundry others have rendered the name of our King August and venerable unto all Nations, and his power formidable to his enemies, which have been constrained to confesse it is not to be pa­ralel'd; and that the Heaven apparently blesseth and favoureth his Armies and Designes. We see likewise that at the same time the fire of a strange war spreads it selfe on all sides about us, France enjoyeth within it selfe an assured peace reposing it selfe upon the continuall [Page 5] cares and travels of the Queen Regent, whom we may call by just title the Mother of the Country, and the Mother of Armies; and upon the wise and prudent Counsells, of Monsieur the Duke of Orle­ans, and Monsieur the Prince, and Monsieur the Cardinall Mazarin, upon the perfect union and Intelligence which is between them, and upon the fidelity and experience of Messieurs the Ministers of Estate, which makes us hope to see in our dayes, the generall Peace which sha [...]l be the perfection of our hapinesse; Besides, the conside­rations which are common to all Frenchmen, there are other parti­culars which concerne men of your profession.

Remember you that upon the entrance of this Kings raigne, their Majesties have beene pleased to make, a Declaration, which confirmes all former Edicts, permits you the exercise of your Religion, the libertie of your consciences, the safetie of your Persons, Goods, and of your Churches, which subsist happily under the shadow of their Royall powers and bounty. Observe, that by their singular favour, you have in the midst of you Dukes, Pairs, Marshalls of France, Generalls of Armies, Magistrates, Governours of soveraigne Courts, and that as yet to this day their Majesties for a witnesse of the confidence they have of your fidelity have granted you this Assembly at the very gates of the Capitoll, or principall Ci­ty of this Kingdome in the sight of all France, and of the great peo­ple of Paris so different in manners, and humours, which will be Witnesses and Judges of your actions.

After all this, Sirs, I perswade my selfe you will all with a generall consent, ayme at this principall end the glory of God, the service of the King, the good and welfare of your Churches, and that in all your words and actions, you will bring that prudent moderation and hu­mility, which can be desired of good and faithfull subjects, which will be a powerfull meanes to draw upon you, and upon the Provin­ces which have deputed you the gracious favour of their Majesties, especially when all the world shall observe that ye breath nothing more then that respect and obedience ye owe unto them.

And to the end all things may be done according to the order pre­scribed me, Their Majesties have commanded me to tell you, that all Ministers which are strangers are to be excluded your Synod, and that none may assist there which is not deputed by a Provinciall Sy­nod, and that during the time it is holden, you may not have com­munication [Page 6] with strangers, or other suspected persons, but to abide in that place, attending the affaires for which ye are called, and be­cause your Assemblies doe not constitute a body Politique, their Majesties have forbidden you to treat in your Synod of any secular affaires of State or Justice, nor to speake any thing in the Re-esta­blishing of Ministers which are strangers, and have been Disposses­sed by vertue of the Arrests of Parliaments, and Letters signed by his Majestie, nor to propose there any complaints of pretended in­fractions of the Edicts, seeing you have Chembre iniparties (so called in the French) and other Courts of Justice, established by Edicts to doe you Justice, and to repaire the Contraventions unto the Edicts if any shall happen, for the which you may procure Remedy, before the Counsell of the King, and there present your requests, according to the accustomed manner, your Synod having no power to judge in such matters, so that you are to treat onely of your doctrine and Ecclesiasticall Discipline. They have forbidden you likewise to no­minate any Pastours, or other extraordinarie Deputies to receive Letters, or to make Answer to them, which shall be addressed unto them from their severall Provinces, to provide for their affaires, during the time that there is a Synod, for that by the Edict of the moneth of December 1622. and other subsequent Declarations, such Counsells and Counsellors of the Provinces are expresly for­bidden.

Their Majesties also forbid you to print any bookes in any place whatsoever, making mention of your Religion without Attestation of two Ministers of this Kingdome, under paine of Confiscation of them, and not to send forth any Excommunication against Ministers and others which shall change their Religion, nor to use any re­proachfull words against them by writing or otherwise▪ nor to re­ceive for the time to come, any Minister which is a stranger, ap­pointing you for this end to put in the attestations of the Proposants and Ministers, to understand or to be enformed of the place of their birth; They forbid also the Provinciall Synods to summon generall Fasts. And for the better assurance of publike tranquility his Maje­stie enjoynes the Ministers to preach unto his Subjects (following the commandement of God) the obedience which they owe unto him, and that upon no occasion whatsoever it is lawfull for them to take Armes against their Soveraigne; And hee forbids them in their [Page 7] Sermons and Writings, to give the termes of scourgings, Martyr­dome, and persecution of their Religion, under the name of the Church of God or otherwise, as likewise to use the word of Anti­christ, and of Idolatrie and other offensive words in speaking of the Pope, of them which are of the Catholike Apostolike Roman Church of the Sacraments, and Ceremonies therein, upon paine of Interdiction; It is forbidden them likewise to make Collections from house to house▪ to gather money of the poore, in regard of mens last Wills and Testaments, or to sue any in any Court of Ju­stice for Salary, or payment of wages, in regard of the charges of their Colloques, Synods, Reparations, and garnishing of their Tem­ples. In this his Majestie is pleased that the Article 44 in the Edict of Nants be particularly observed and executed and for that their Majestie; are adverti [...]ed, you send your children to study, and to bee brought up in learning at Genevas, in Switzerland, Holland, &c. which are Nations & Common-wealthes a verse to Monarchy which may stretch their Precepts to politique, and secular affaires, a matter of great consequence, and may produce dangerous effects for the prevention hereof, their Majesties desire that amongst the Articles of Proposants, you make one expresse to bee practised for time to come within all your Provinces, that no Proposant or Theologue shall be received into the Ministrie, if they have studied in these Countreys and Estates. And they have commanded me to assure you, that upon your conforming to their Intentions in an affaire so im­portant, you shall doe a thing very acceptable unto them and advan­tagious for them of your Religion. I have charge also to let you un­derstand that their Majesties are d [...]spleased that against the Amnestye so much recommended by the Edicts In the Calenders of the Psalmes imprinted at Geneva 1635 these termes are inserted that on the f [...]f­teenth of March 1545 was Assembled the detestable Counsell of Trent, and many other like things that in the twenty fourth Article of the Confession of your Faith, the Catholike Apostolike Roman Religion is represented with the name of Abuse and deceipt of Sa­tan, Purgatory, with the title of Illusion, and the Shop from whence monasticall vowes, Pilgrimages and other things doe arise and in the 28 Article you use these wo [...]ds Wee condemne the Assemblies of Poperie where all Superstitious and Idolatry have their Ʋogue; Their Majesties not being able to suffer that such words should be affirmed [Page 8] upon Oath in a Nationall Synod of their Kingdome, holding them scandalous and injurious unto that Religion and Church of which his Majesty held it an honour to be stiled the eldest sonne, and a­gainst him whom hee acknowledgeth to be the chiefe, calling him holy Father and with whom he hath Alliance and amity, for these reasons their Majesties desire, that in a thing they take so much to heart, you will manifest, and make known the respect and obedience which you will render unto that which by them is propounded unto you; Moreover, I will adde this, that their Majesties have com­manded mee to tell you, that they have just cause to complain against you, for that since his Raigne they of your Religion have undertaken to re-establish Preaching in Languedoc, and elsewhere by an open violent way, contrary to the publike Assurance, and the generall Lawes of the Kingdome, which forbid equally unto the Subjects, both of the one and the other Religion to doe right unto themselves, as in other things, so more especially, as likewise in the enterprise of Vsez, where they placed Bels in their Temple without permission and leave and against the termes of their Capitulation of the City of Monpellier. Their Majesties are displeased that they of your Religion in Languedoc have enterprised to renue the deputation in the Court of Monpellier, Nismes, and Vsez, suppressed long since, in the year 1632. out of the Capitulation of the foresaid City, and that Seiurs Reyzobs, and Faraier deputed themselves without the consent of a Provinciall Synod; and that they parted against the leave of his Ma­jestie, and that they have established Preaching by private Authori­tie in sundry places, besides the places designed by the Commissio­ners of his Majestie, in execution of the Edicts of Names, and contra­ry to the same Edicts, have continued preaching in those places, where the Lords are Ecclesiasticks as their Majesties have beene in­formed.

And besides all this certaine Ministers have taken unto them­selves that height of liberty, as to preach in their Pulpits seditious words, and have cut off from their Communion such Parents as have sent their children to the Colledges of the Catholike Apostolike Ro­man Religion. Lastly, they have given me in charge to ell you, that all these are manifest Infractions unto the Edicts contrary to their duty, to the prejudice of the King and the publike tranquillity, the which his Majestie hath been so carefull to observe on his part, as that hee [Page 9] neither can nor ought as a common Father of his people to suffer the like attempts, hoping that for the time to come you will use greater circumspection in removing all just discontentments, which may upon any occasion be offered.

These things heard the Deputies made answer by the mouth of Seigneur Garrisoles Moderator, who acknowledging that by the mercifull bounty of Almighty God, the prayers of the Churches were so blessed as that after the publike losse of France, in the death of the late King of glorious and immortall memory, and this sad Ecclipse of our Sunne which seemed to bee for ever buried in the blacke darknesse of uncomfortable griefe, and irremediable confu­sion▪ every man hath seen with incredible joy and admiration the happinesse and peace of the estate of France, to appeare as a new bright starre out of the East, which hath raised the hope of all his faithfull Subjects, and of all Christendome possessed with wonder, when they consider that the good hand of God hath not only eleva­ted his Majestie as it were from the Cradle to his Fathers Throne; whose birth was so long desired and at length by Gods wonderfull providence obtained by the joynt prayers and supplications of his people and particularly of the Churches but also put the Reines of this Empire into the hands of the Queene Regent a Princesse, whose glorious birth seemes to serve for no other end, but to place her vertues on the highest Theater o [...] Glory.

Secondly, under the Auspitious happinesse of the continuall prosperity and succesfull victories thereof have so added to the reputation of this Crowne as that in despight of envy they have joyned hand in hand to second the just Armes of his Majesty im­ployed in the defence of the Estate the protection of his Al [...]ies the designes of his Royall Highnesse and other Chieftaines, having every where encountred a successe as well happy as glorious insomuch as the first workes of employments from Royall Authority since his Majesties comming to the Crowne, hath been the Declaration of the Edicts of Pacification the assurance of their sacred Majesties pro­tection unto all the Churches, in favour of which the Edicts have been first published the glorious approving of the services of two great men nourished in the bosome of their Communion and so raised above the pitch of envy, as that the Staffe of Marshall of France, with the conduct of Royall Armies, have been put into their [Page 10] hands without discontentment of any person in the State, and that their Majesties have been graciously pleased, to receive their Sup­plications presented by Monsieur the Generall Deputy, as that hee hath thought good to grant them the holding of this Assembly, and to commit the care and inspection thereof, to a person no lesse Illu­strious by his vertues, worthy of the highest esteeme, then by his place of dignity in the first of Parliaments.

Being thus carryed with the sweet and pleasing violences of resent­ments of so many good deeds to open their hearts and mouthes in giving thankes unto their Majesties for their singular favours with their most Ardent prayers to God for the preservation of their Sa­cred persons, benediction of the Kingdome the glory of the Crown, under the comfortable shadow whereof the Churches enjoying a sweet rest, shall never desire or thinke any thing, but to practise faithfully and conscientiously the expresse commandement of our Saviour by St. Peter, Feare God and honour the King, with an intire and sincere obedience, without any designe, nor to admit in the bo­dy of their Nationall Synod contrary to ancient custome persons not deputed by the Provinces, nor to foment any communication with strangers, nor to take and receive any Letters comming from them, nor to give an answer unto them, unlesse such as the Commissary representing his Majesties person shall find expedient nor to make any politick deliberations and Rules nor to introduce into particu­lar Churches for their Pastour any Ministers being strangers, nor to establish any Counsells of the Province against the will of the King, nor to suffer the violation of the rules taken in Nationall Synods, according to the intention of his Majestie for the approbation of bookes which shall be published in print touching matters of Reli­gion. Nor to Excommunicate any of them which forsake their Churches, and acknowledge not their Jurisdiction over them at the time they shall quit their Communion; nor to vent any Sermons fraught with rayling and reproachfull termes injurious to the mem­bers of the Roman Church, as well in generall as particular, which may in any sort stirre up, or animate the people to a tumultuous ri­sing and taking of Armes, against the Soveraigne Authority of their Majesties.

Nor to put absolutely in the power of a particular Province the Indiction of generall Fasts.

Nor to practise any thing in Collection of money for their poore, and the like, which may be a contravention of the Article 44. or of the particu [...]ar of the Edict of Nants, their onely and constant Reso­lution being to remaine and continue under the precise observation of the Edicts, and to lead under the benefit of them a quiet and peaceable life, with all godlinesse and honesty, They doe in most humble manner likewise beseech their Majesties;

1. First to stoppe, by the Interposition of their Soveraigne Autho­rity the violences attempted by them, which under the pretence of false zeale, or of their employment, undertake to trouble the pub­like tranquillity by Infraction of the Edicts in a violent way and en­terprises against them of the Religion in generall, and in particular, to the end that none of them (as being contrary to the principall end and formall intention and expresse of the said Edicts) be br [...]ught to suffer for his Religion, or in consequence be forced to make complaints of their sufferings, which cannot be qualified (ac­cording to their understanding) with any other title then such as would be displeasing to their Majesties.

2. Secondly, to take into their consideration, that the Confession of Faith framed about an hundred yeares since, before the grant of any Edicts unto them of the Religion, hath been presented by them to King Francis the second, to render reason unto his Majestie of their opinion concerning things which they esteemed (as being cor­rupted in the Confession of Faith received in the Church of Rome) for to need Reformation, insomuch as divers French Protestants could not from the beginning, neither can at this day, without pre­varication change the forme of the expression which hath beene in­serted to declare in truth and verity their common Faith authori­zed in the yeare 1561, by the Edict of January, and since by that of Nants; accorded unto by King Henry the great and confirmed so of­ten by the last King as [...]ikewise by his Majesty himselfe.

3. Thirdly that all the Catholique Roman beliefe neither hath bin ever nor is not neither can be truly qua [...]if [...]ed absolutely abuse and deceipt of Satan, seeing that the Church of Rome, and the Prote­stants differ not in the Doctrine of the Trinitie and Incarnation of our Lord Jesus which are the first principles of Christianity, though with these fundamentall verities confessed by all the Christians of France, &c. There are some other [...] in which they vary, so that divers [Page 12] humane opinions touching the Intercession of Saints, Purgatory, the Pope &c. have been Introduced into the Church in the compasse of [...]ate Ages, and constantly contradicted and gain-sayd by all the Protestants in France, and else-where so that they cannot at this day continue their former Protestation confirmed by Edicts, and de­part from the Declaration which they had made by their Confession in sincerity and truth, as before God, which knoweth the hearts of a [...]l men and cannot suffer the hypocrisie and evi [...]l consciences of those, which by an inexcusable imposture traverse their conceptions, and ruine the h [...]pe of their salvation by a sacrilegious profession of Doctrines which they believe not.

And this is that the Churches hope that his Majesty which vouch­safeth to accord liberty of conscience unto his faithfull Subjects, ac­cording to the example of his Predecessors, will find them more worthy of supportation which declare openly that which they be­lieve then them that dissemble or impugne the faith they professe by mentall reservations, or in any equivocall way introduce a kind of fraud of Religion, and betray by a deceiptfull complyance in a full Imposture the sound and good faith of their fellow Citizens, and their owne consciences.

4. Fourthly, that the Printer of Geneva depends not on the Sy­nods of this Kingdome, nor hath taken order, nor received any ex­presse charge of his Superiours to use those termes hee mentioneth, from which it were to be wished he had abstained though for sence they expresse the general meaning of all Protestants in Europe which from the beginning with a common consent have impugned the forme of the Convocation the proceedings the Decrees the Anathe­maes, the Counsell of Trent it selfe; Besides the Roman Catho ike Princes have judged it necessary to make provision by their prote­station [...] against it by their Embassadours, as the Emperour Charles the f fth his Majesties great Grandfather by his mothers side by Seigneur de Mendoza; King Henry the second by Abbot Belozane since Bishop of Auxerres; and King Charles the ninth by Monsieur de Fer­rier who observing that famous Assembly saith of it, that it was a Scorpion pricking the Gallican Church, using an expression which containes little lesse then that of the Printer of Geneva, whose li­berty hat [...] been so displeas [...]ng to his Majesty.

5. Fiftly, that the Churches were never so forgetfull of their duty [Page 13] of subjection, as to take the liberty to doe right unto themselves, but having been favoured by the Declaration of their Majesties confirm­ing the Edict at Nants, as likewise the secret Artic [...]es and Concessi­ons which formerly have been accorded unto by f rmer Kings many particular Churches resetled entirely in their estate and re-establish­ed in their ancient rights, have be [...]eeved that they committed no fault to use it according to the intention of his Majestie.

6. Sixtly that upon this innocent Proposition which tends not unto any disobedience against publike order, the exercise of the Religion which hath been continued for the space of seventy yeares without interruption at Ribaute▪ having been violently hindered by the Lady of the place and Sieur Arnand the Pastour of Anduze, be­i [...]g called thither by the Inhabitants, and accordingly having pre­sented himselfe to serve in that place unto their edification, as it hath been practised before, was driven away by the force and vio­lence of men of Armes, by the Commandement of the said Lady, and afterwards was put in prison by the commandement of Monsieur his Majesties Lievtenant Generall in Languedoc notwithstanding his being sent back by the Chamber for which wrong hee presented himse [...]fe now at the feet of his Majesty, imploring his clemencie and Justice according to the Edict.

7 Seventhly that the Deputies of the Province of lower Lan­guedoc in the name and behalfe of those Churches that sent them, doe professe that the three Cities of Nismes, Vsez, and Monpellier, having by deputation with all possible speed tendered their first act of submission, and acknowledgement of duty unto his Majesty, ren­dered most humble thankes unto him for the grant of his Declara­tion and for the protection of his Justice, and demanded in all submission and respect the repa [...]ation of the Infractions of the Edict, as it hath beene alwayes practised. They cannot perswade themselves that the said Cities have committed any fault in pre­senting their duty as good subjects according to the obligation of their consciences, neither that they have deserved blame in ha­ving recourse to his Majestie against the prohibition, made by Monsieur the Intendant, in the name of his Majestie directly against his intention, which he hath vouchsafed to publish by his Declaration.

8. Eighthly, that the town of Vsez is not culpable of any Contraven­tion [Page 14] be it to the Edict, or to any particular Capitulation, neither needed any permission to use that which was never taken from it by any former Prohibition. The Bell of which there is complaint made to his Majestie having bin placed in the steeple of the Temple ever since the foundation, and continued there till that a little before the Capitulation the steeple menaced ruine and was likely to fall where­upon the be [...]l was carried into one of the corners of the building, whence after the Capitulation and the steeple repaired, it hath been put again into his former place.

9. Ninthly, that in all the Provinces, there neither is, nor hath been any Preaching, but in places permitted by the Edicts, which confirme the Churches in their possession, and entire enjoying of them for fourescore yeares and more, from which they hold it har­d [...]r for them to depart, then to suffer death.

10. Tenthly, that in none of the Churches of the same Provinces, the fathers and mothers which send their children unto the Col­ledges of Jesuits, have bin suspended from the Sacraments, but accor­ding to the Discipline permitted by the Edicts, in which they of the Religion may observe in this particular, which regards the peace of their consciences, and the education of their children, being bound to take an especiall care of their Instruction in the obedience of God and of their King and to detest all evill impressions, which have so often obliged France, to griefe, sorrow, and teares, so that they cannot be culpable of the Infraction of the Edict, seeing the Sorbone▪ the most ancient University of Europe, and the first of this Kingdome have at this day by publike accusations and in the face of the Parliaments complained by processe in publike Judicature of the society of the Jesuits, as corrupters of the manners of youth committed to their trust, by their doctrine, as contrary to good pol­licy as true Theology.

As for the Prohibition to send their Schollers hereafter destina­ted to the study of Theology to Geneva, Switzerland, Holland &c. Seeing that Geneva hath these fifty yeares and more been in speciall protection of the Crowne of France, and that it hath alwayes follow­ed her Interests; And that those other Estates are in a [...]lyance with the same Crowne▪ and maintaine t emselves in it as much or more in­violably then any other Estates of Christendome, that by sending their youth into France, to fashion their manners, and to instruct [Page 15] them in good learning, they thereby give good testimony that they are no enemies to the Estate, nor of the forme or order by which it is governed that some of them which at this present serve in the Churches of this Kingdome, and have studied in all, or in part with strangers in forraigne Countries, have withdrawne themselves from the obedience due unto his Majesty neither have shewed any dislike or aversion against Monarchy, unto which the French Nation have subjected themselves these 2200 yeares from the Father to the Son. and seeing his Majesty thinkes it no [...] fitting to prohibit them which are students in Philosophie, Law or Physick to travell into other strange Countreys, yea Common-wealths, as that of Venice where many on all parts of France render themselves by a great confluence to study in all Faculties; His Majesty is most humbly intreated to leave the Churches in their liberty, Accorded by the Kings his Pre­decessors, to all his Subjects without distinction of Religion.

The Assembly have named Sieurs, Vincent and Chebrole Pa­stours, and the Sieurs de Pamieur and of Clesse Ancients to present without delay at the feet of their Majesties, their most humble sub­missions, and thankes, and have charged them with Letters to the King the Queen Regent the Duke of Orleans the Prince, Cardi­nall Mazarin the Chancellour the surintendents the Comptrollers generall and Monsieur de le Villiers, Secretary of Estate.

A Copie of the Letter written to the King.

SIR,

NO sooner was our Assembly convened, and that wee turned our selves towards God to obtain his benediction on the same our first thoughts have been to acquit our selves of our duty towards your Majestie, who is his lively Image having sent for this purpose Sieur Vincent and Chebrole &c. to lay downe at your feet our submissions and homages as likewise to render unto you most humble thankes for the sin­gular favour we have received from your Majestie in that you were pleased to give unto us the liberty to Assemble our selves in this place, where we labour with zeale to confirme our selves in the service of God, and in the obedience we owe to your Majestie and in this glorious proxi­mity of your sacred Person, and of so many Jntelligences which inviron [Page 16] it; The knowledge wee have that your Majesty observes us and that wee are as well under your inspection as under your power, is unto us a strong encouragement to doe well, and to persevere in the fidelity which is hereditary unto us and which we are most willing to transmit to our Posterity. But since the principall ayme of this deputation is for this end, that they w [...]tnesse unto your Majesty the triumphant joy of all the Church s and the unspeakable satisfaction we have in our soules, to see him justly raised upon the Throne whom we have demanded of God with so much instance, and importunity, with the multiplication of so many prayers in our Ecclesiasticall Assemblies; Wee doubt not Sir but God hath drawne you out of his treasures, and that out of his abundant Grace hath given you to France to bring about the golden Age and to be the most glorious Instrument of his most exquisite favour such as wee never had before, for that it hath pleased him to accompany your first entrance into the Kingdome with marvellous successe and unex­pected Victories, which have rendered your Majesty formidable to your enemies but made your owne people to consider you as a pretious bud of infinite prosperity which the providence of God hath reserved unto France under your Government. Wee promise, Sir that as with other of your people, wee have reaped the fruit which God hath dispen­sed unto us by your hands, in like manner as well as they, wee will en­deavour to make our selves worthy by the most signall examples of our fidelity and that we have neither lives, goods, nor honours which wee will not Consecrate with chearfulnesse to the seruice of your Majesty, so often as the honour of your Commandements shall call us thereunto, this is the Posture Sir, in the which wee desire to live and dye being not onely by birth and obligation, but by sincere and Ardent affections of your Majesty, Sir, the most humble, most obedient, most faithfull, subjects and servants, the Pastours, and [...]ncients assembled by permissi­on of your Majesty, in the Nationall Synod at Charenton, and for all.

A Copie of the Letter written to the Queene Regent.

MAdam, wee account this day on the which we prostrate ourselves at the feet of your Majesty, in the person of our Deputies, for one of the most happy dayes of our life. So soone as God had committed to your trust the Reynes of this Estate, your Majesty may be pleased to remember, that our Churches were very diligent to be admitted to this honour, which we now partake of, to give place in the presence of your Majesty to the using of that Joy, wherewith we are marvellously trans­ported, to see that God watcheth particularly for the good of France, so that in the same time hee gave it occasion to shed teares, even as then did he stay the course thereof, in repayring the mournfull losse that wee had of the deceased King, of most glorious memory, by the happy sub­stitution of the Regency of your Majesty, which hath occasioned that wee scarsly perceive our losse, the Sunne shining as clearly unto us as ever onely certaine thwartings (God so providing it) have deprived us of this honour; This is that, Madam, which God will, that before wee appeare in the presence of your Majesty, our Associating together be prejudged of other men, and our hopes faile of being as they have for­merly been; however the experience which we have of the Benedictions of your government, which are such as wee cannot more fully expresse them, nor in better termes, then in joyning together, in rendring the Action of Graces to our most humble submissions. It is for this end, Madam, that we have deputed towards your Majesty, Sieurs Chebrole and Vincent Pastors, and Clesses and de Panieur Ancients, that they may assure you, in the behalfe of all the Churches, the deep Resentments wee have of all your favours which your Majesty hath been pleased to impart unto us.

You have continued unto us the favours of the King and his Prede­cessors, you have confirmed our Edict [...], by his Declaration, and which is more, Madam, out of your gracious bounty, wee now have the liberty of this Assembly, which we beseech you in all humility to consider, as an Vniforme meeting and concurrence of the hearts of all your Sub­jects of the Religion, in the service of your Majesty whom we doe af­fect, Madam, eternally, and without partage, and doe transmit this dis­position unto our posterity as an essentiall marke of that Religion which wee professe, and doe beseech the great God by whom you Raigne, and [Page 18] who till now hath made the Buds of your Crownes to sparkle with so much splendour, that he would be pleased, Madam, to preserve you for the King our common Master, and the King for your Majesty, and both for France, and for our Churches, to the end that in the uniting and per­petuall conjunction of these two great Lights, the Estate may receive the favourable influences thereof, and that your government, Madam, may beget the envy and Emulation of other the most accomplished Kingdoms, and be one day a Domestick Patron unto our King, by which hee may confirme all his glorious Actions. These are the most ardent vowes and wishings, Madam, of

Your most humble, most obedient, and most faithfull Subjects and ser­vants, the Pastours and Ancients Assembled by the permission of your Majesty in the Nationall Synod of Charenton, and For all

A Copy of the Letter of the King unto the Synod. BY THE KING.

DEare and welbeloved, wee have received your Letters the twenty eighth of the last moneth, and understand by them with great con­tentment, and by your Deputies, the good and sincere intentions of your Assembly held by our permission at Charenton to continue in the invio­lable fidelity and obedience, unto which you are obliged unto us and whereof you have given unto us, and the Queene Regent, our most ho­noured Lady and Mother full satisfaction; This wee would have you to take notice of, by this our Letter, which exhorts you to persevere in in this Resolution, rendring unto us upon all occasions the proofe which we expect of your good proceedings, be it by observing the good orders, which are prescribed unto you, upon the holding of your Nationall Sy­nod, or be it in regard of other occurrences which may offer themselves to maintaine the publike Tranquillity in our Kingdome; In performance of which duty if you acquit your selves, as wee perswade our selves you will, you may be assured to receive of our bounty, and of that of our Lady and Mother the Queene Regent all protection, and favourable enter­tainment and to be maintained and kept under the benefit of our Edicts, of which we shall take great delight, to make you partakers with all safety and liberty, in such manner as they were justly and duly granted [Page 19] unto you, during the Raigne of the deceased King our most honoured Lord and Father, these your Deputies which returne unto you, will assure you more particularly on our behalfe.

Given at Paris the 4th of January 1645.
Signed in the originall LOUIS, and below PHILIPPEAVX.

And in the superscription. To our deare and welbeloved, the Pastours and Deputies of the Reformed pretended Religion Assembled in a Na­tionall Synod, held by our permission at Charenton.

CHAPTER I. The Ecclesiasticall Discipline of the Reformed Churches of France.

Article 1.

TO proceed unto the Election of them whom they will employ in the holy ministry of the word of God, they are to governe themselves according to the Rule of the Apo­stle, that is, that an Examination and Inquisition be made of their Doctrine, and that they be apt to teach, as likewise of their manners, with as much diligence as they may.

Article the 2.

When any new Ministers are to be brought into the Church, but more especially Monks and Priests, they may not be chosen into the Ministry, without diligent and long Inquisition and tryall, as well of their life, as of their Doctrine, and they may not impose hands on them, no more then on persons unknowne, onely by the advise of Synod Nationall or Provinciall; to wit, for the space of two yeares at the least, since their profession and Conformity, by good witnesses of the places where they lived and coversed.

Article 3.

If it happen that any Bishop or Curate aspire to the Ministry of the Gospell, he may not be chosen till he be first a true member of the Church, and renounce all his Benefices, and other Rights de­pending on the Roman Church, with acknowledgement of his fore­passed offences formerly committed, as hee shall be advised by the [Page 20] Consistory, after long experience and tryall of his Repentance, and good Conversation.

A Question or Demand.

Whether the Beneficed Curates which have ranged themselves in the Church, may receive the Revenue of their Benefices when they serve in the Ministry.

Answ. No.

A Curate having sold his Cures, and not touched any of the mo­ney, may not be received to partake of the Sacrament of the Lords Supper, unlesse he protest not to take or receive the said moneys, and for the offence he hath committed in selling his Cure, shall doe Pen­nance in the Consistory; It being asked if a Minister having been once a Curate, and hath no other meanes or revenue to live by, then that appertaines to his Cure, which is about 65 pounds or therea­bouts per annum, the which Revenue he cannot obtaine, but by con­strayning them which owe it, by the power of the Magistrate, and the Magistrate will not condemne the debtors, if he implead them not in the name of the Curate, whether it be lawfull for him to doe so or no. Answ. No.

Article 4.

A Minister of the Gospell, (unlesse it be in time of persecution) as when they may be chosen by their Pastours and the Consistory of the place, in case of greatest necessity) may not be admitted to that holy charge, but by the Provinciall Synod, or the Colloque provided it be composed of the number of seven Pastours at the least, which number, if it be not found in the Colloque, they may call unto their neighbours for their concurrence, and he who ought to bee chosen, shall be presented with good Witnesses, not onely of the Universi­ties and particular Churches, but also of the Colloques, and of the Church in which he had most conversed.

The Examination of him, who shall be presented shall be in this manner.

FIrst by propositions out of the word of God, upon texts which shall be given unto him, the one necessarily in French, and the other in Latine, if the Colloque or Synod judge it expedient, for eve­ry one of which there shall be granted unto him twenty foure houres of time, for to prepare himselfe. If by them he content the company, [Page 21] they shall informe themselves, by a Chapter out of the New Testa­ment, which shall be presented unto him, to know if hee have profi­ted in the Greek tongue, so that he be able to interpet it; And for the Hebrew tongue, they shall see at the least that he know to read it, that they be able to use good bookes for the understanding of the Scripture, unto which shall be added, an Essay of their industry upon the most necessary points of Philosophie, and all in Charity, and without affectation of Questions intricate and unprofitable, finally he shall make a briefe confession of his faith in Latine, upon which he shall be examined by way of dispute, and after this examination he be judged capable, The company shall acquaint him with the duty of his charge unto which he is called, and shall declare unto him, the power which is given unto him in the name of Jesus Christ, as well to preach the Word, as administer the Sacraments, after his entire ordination in the Church unto which he is sent, the which shall be advertised of his election by Acts and Letters of the Synod and Col­loque delivered and made by a Pastour and Ancient.

Vpon the Proposition made by the Province of Anion, that it were necessary not to limit so short a time unto the Proposons to prepare themselves, the company without changing any thing in the Article, hath left it to the wisdome, and discretion of the Colloques and Synod to prolong the time according to the knowledge they have of the quicknesse or slownesse of the said Proposons.

Article 5.

Hee of whom the Election shall be notified unto the Church, shall expound publikely the word of God fourteene dayes without power to administer the Sacraments, o [...] solemnize marriages, all the people hearing him, to the end they may know his manner of teaching, the people being expresly advertised, that if there bee any one which knowes any impediment, for the which his election who shall bee so named, may not proceed, and brought to effect, or that the people agree not, they shall come to the Consistory to make their Com­plaints, which shall heare patiently every ones reasons the better to judge of them, the silence of the people shall be held for an expresse consent, but if there be difference, and that he which is named bee liked of the Consistory, and not the people, or the greater part of them, his Reception shall be defer'd, and he shall be transmitted to the Colloque or Provinciall Synod, to know his justification as well [Page 22] as his Reception, and although he be there justified, yet shall he not be given as a Pastour unto the people, against their good liking nor to the discontentment of the greater party of them, as the Pastour likewise shall not be given without his liking unto the Church, and the difference shall be ended according to order before mentioned, at the charges and expences of the Church which demanded him.

Article 6.

As for them that are not found upon the place, but shall bee de­manded from another Church, to be imployed in the Ministry of the Gospell, they shall be sent with good and sufficient Testimonies of their life and doctrine, unto the Colloque or Synod of the place where they shall be demanded, and the said Colloque or Synod shall heare them in propounding the word of God, yea, they shall exa­mine them if they have ever before exercised the ministry of the Word, There shall be deputed one or more Ministers, to present them to the Church which shall demand them, and the Church shall proceed to heare them and finally to receive them; if there bee any refusing, or contradicting of the greater part, all shall be voyded by the order before mentioned, at the charges and expences of the Church which shall have demanded them.

Article 7.

Hee whom they have accorded to be elected into the Ministery shall receive the charge, which shall be given unto him, and upon his refusing shall be solicited by fitting exhortations, but by no meanes shall be constrained.

Article 8.

All which hath been before mentioned being observed two Pastours which shall be deputed by the Synods or Colloques to impose the hands on him which shall be chosen, comming on the place, hee of them which shall make the Exhortation shall handle briefly, the In­stitution and excellency of the Ministry, alleadging the Testimonies of fitting Scriptures to that purpose, as Ex. 4.11. Luke 10.16. John 20.22. St. Paul 1 Cor. 4. and 2 Cor. 5.18. and other the like places, ex­horting every one to take care in his calling, to the end that both Minister and people doe their duty, the Minister so much the more faithfully acquitting himselfe of his charge, for that hee knowes it pretious and excellent before God and the people receiving with all reverence, the word of God, which shall bee preached by him who [Page 23] shall be sent unto them, then shall be read before all, that which is written 1 Tim. 3. Tit. 1. where the Apostle teacheth, what a Mini­ster ought to be, and to the end that God may give grace unto him which shall be chosen, to acquit himselfe well of the charge commit­ted to him, a briefe prayer shall be made to that purpose, at the end whereof the Ministers shall impose their hands upon the head of him which is chosen, praying God that as he is Consecrated to his ser­vice, so he may be filled with the Graces of his holy Spirit, and blesse his holy Ministery▪ and his labours to his Glory, the edificati­on of his Church, the salvation of him who is chosen, and shall kneele when they impose their hands on him.

Article 9.

They which shall be chosen, shall signe the Confession of Faith esta­blished among us, and the Ecclesiasticall Discipline, aswell in the Churches where they shall be chosen, as unto which they shall bee sent.

Article 10.

The Ministers shall not be chosen, without Assigning a certaine flock unto them, and they shall have a particular care of that flocke which shall he assigned them. And a Church cannot pretend right unto a Minister in regard of particular promises made by him with­out the knowledge of the Colloque or Provinciall Synod.

Article 11.

They which are chosen in to the Ministry, ought to understand and know, that they are placed in that charge for all their life, if they be not lawfully discharged for certaine good considerations, and that by the Provinciall Synod.

Article 12.

The charge of the Ministers is principally to Evangelize and preach the word of God unto them unto whom they are sent, they are exhorted to abstaine from all manner of teaching strange and un­fitting doctrine not tending to edification, they are to conforme themselves to the simplicity and ordinary stile of the Spirit of God; They are to take care that they have nothing in their Sermons which may bring prejudice to the honour and authoritie of the holy Scripture they shall not preach without having for the subject of all their discourse some text of holy Scripture, which they shall ordina­rily follow, and from thence draw their observations; so far-forth as [Page 24] they may, they shall abstaine from all unnecessrry amplifications, from long digressions without occasion, from heaping up a number of pas­sages of Scripture nothing to the purpose, from a vaine reciting of divers expositions, they shall not alleadge but very soberly, the wri­tings of the Ancient Doctors, much lesse prophane histories and au­thours, they shall not handle their doctrine in a Scholasticall forme, nor with the mixture of tongues; Briefly they shall shun, whatsoever may serve unto ostentation, or shall give suspition thereof in any manner, of this the Consistories, Colloques, and Provinciall Synods shall take an especiall care.

Vpon the twelfth Article the Provinces are exhorted to make enquiry after them in their Synods, which transgresse this Article, that they may be censured according to the Ordinance of Nationall Synods; It is expresly recommended unto the Provinces under the paine of being censured, to watch diligently over those Pastours which preach not sound Doctrine, and use the fashion of Expressing themselves in speech far from the simplicity of the Scripture, or mingle Latine, Greeke or Hebrew sentences, or intermixe too much of prophane Histories; The Deputies of the Provinces, in the next Nationall Synod held, shall bring their Instructions given in writing of that which the Provinces have done in this particular.

Vpon this charge of the Pastors, it was demanded by the Pro­vince of Poictou, whether it be expedient or no, that the Ministers goe to visit the sick of the Plague; The Assembly hath referred this to the wisdome of the Consistory, conceiving notwithstanding, that this ought not to be done, without exceeding urgent cause, they may not expose to danger one whole Church for a particular person, un­lesse some comfortable exhortation may bee made without danger, speaking afar off to the sicke, howbeit they advise, the Minister see­ing the danger to approach, to prepare his Church in his ordinary Sermons to patience, by comfortable exhortations, taking some pro­per text to that purpose.

Vpon the same Article 12, in the second Nationall Synod at Vitre in Britany in the yeare 1617. it was enacted thus. It is forbidden all Past [...]urs to preach their owne sense in politick affaires, contrary to the generall resolutions of the Assemblies, and it is enjoyned unto the Consistories, Colloques, and Provinciall Synods, to watch over such persons, and to prosecute them by all Ecclesiasticall censures even [Page 25] to the suspension of their Ministery. The like is to be done unto the Pastours which clash one against another in their Sermons upon such matters; The Synod of Alez in the yeare 1620. upon the second Synod of Vitre. The Article which forbids Pastours to preach their owne particular sence in politick affaires, having been read and it being represented, that divers Pastours have swerved from it in the late Assembly at London.

Assembly desirous to stifle all [...]eed of division, would not en­ter into an examination of what had passed, but for the time to come, it is forbidden, Pastours, (who ought to handle that onely which is the word of God) to mixe in their Sermons any discourse of Po­litick affaire [...] ▪ upon pain on them which doe otherwise to incurre all sorts of censures even to the suspension of their Ministery, as expo­sing to contumely and reproach the Gospell of Christ; For this the Provinces shall take an especiall care to demand an Account of their Deputies in the generall Assemblies, as well as of them which take on them to handle them in their writings. The observation of the Sy­nod at Charenton, in the yeare 1623. upon the Synod at Alez.

The Article which forbids Pastours to speake in their Sermons of Politick affaires, directed to the second Synod at Vitre, and reitera­ted in the Synod of Alez, shall be read in the Consistory, and the Provinciall Synods, are charged to give their helping hand to the execution thereof and to make knowne their care and diligence at their next Nationall Synod.

Article 13.

The Churches are Admonished to use more frequently the cate­chisme and the Ministers are to handle and expound it by succinct, plaine, and familiar Interrogations and Answers, applying them­selves to the rudenesse of the people▪ with [...]ut entering into large discourses of common places; It is the duty likewise of the Mini­sters to Catechise every one of their flocke once or twice and to ex­hort every one to range themselves diligently into the number of them which are to be Catechized.

Article 14.

The Ministers shall keepe Actuall Residence in their Churches, upon paine of being deposed their charges with all their family, Synod of Castrees. It is added to the body of the Discipline by the Na­tionall Synod of Charenton, in December and Ianuary 1644. and 1645. [Page 26] The practise of the Article of the first Chapter concerning Residen­cie of Pastours, is recommended to all the Provinces, which shall have mutuall Inspection, the one over the other, and shall answer respectively for the duty by them performed at the next Nationall Synod.

Article 15.

They unto whom God hath given Graces and Gifts to write, are advertised to write in modest fashion and becomming the Majesty of the word of God consequently not to write in a Ridiculous and inju­rious fashion, which modesty and majesty they shall observe, in their ordinary Sermons. They shall be chosen by the Provinces which shall have received the Graces and Gifts of writing▪ and if it happen that any bookes be published against the true Religion, they shall be sent unto them, to the end that they may answer them, a Colloque being deputed in every Province which may have the care to take heed of spreading Copies of that which shall be written and published.

Article 16.

Ministers may not pretend primacy or domination one over the other.

Article 17.

The Ministers and their Consistories are to preside and govern by order, to the end that none may pretend superiority over his com­panion▪ and none of them may give testimony in any matters of im­portance, without having first communicated it to the Ministers their brethren, and companions.

Article 18.

They shall take heed of the custome which is found among them in many places, which is the Deputing certaine Ministers by their Provincial Synods to visit the Church, the order which they have formerly used untill now, being sufficient, to have knowledge of Scandalls. And this new manner of Charges and Estate is condem­ned to be of dangerous consequence▪ all names likewise of superio­rity are to be rejected, as Ancient of the Synod, or superintendent, and the like.

If it be requisite to Assemble the Colloques or Synods, of any matters that may depend thereon, then Advertisements shall be Ad­dressed unto the Church, and not unto one Minister, or any particu­lar person of the same.

If by chance or accident Letters be addressed to one of the Mini­sters or Ancients upon any consideration, they which shall have re­ceived them, shall bring them to the Consistories to take advise and deliberation of them.

Article 19.

A Minister may not practise Physick or Law, with his holy Mini­stery, howbeit he may in charity give counsell and assistance unto the sick of his flock, and the p [...]aces neere unto him, provided he be not diverted from his charge, and that hee make no gaine or profit by so doing, except onely the time of persecution and of trouble, when he cannot exercise his charge in his Church and that he shall not be entertained by it.

They which apply themselves to Physick, or are otherwise with­drawne shall be exhorted, so to behave themselves as that above all they intend their charge, and study of holy Letters.

The Colloques are advertised to proceed by the order of the dis­cipline against them that will not obey.

Having regard to the small meanes, M. received of his Church, and the long time he served there.

The Assembly permits him to instruct youth; As also condemneth them which so imploy themselves in the Instruction of youth as that it hinder them in intending their principall charge, which the Col­loques shall take notice of, even to the suspension of such Ministers.

Article 20.

The Ministers shall exhort their Flock, to keepe modesty in their Apparell and they themselves in this kind shall shew themselves as good examples in abstaining from all kind of bravery in their habits, and in the habits of their wives and children.

The Synod and Colloques sha [...]l observe this Article and rule, as before, and practise suspension on them which conforme not them­selves unto it.

Vpon the reading of the 20 Artic [...]e which enjoynes Pastours to exhort their flocks, to observe modesty in their Apparell, and to shew therein themselves the first examples both in their persons and families.

Many complaints have been brought of the breach of this Article, by Pastours themselves, their wives and children in secular habits, too farre from the modesty required in them.

The Assembly desiring to remedy so notable a scandall have given expresse charge to all moderatours of Colloques and Provinciall Sy­nods to correct such excesse, by censures and reprehensions, and the Refra [...]ory shall be by the Authority of this Assembly, suspended of their charges untill they have taken away the said Scandall. And to the end that this may be the nearer looked unto, it is permitted un­to every particular man following the forme of the Discipline to ad­vertise the Consistory of the foresaid excesse, and to bring them to punishment for it the which being denyed, they may addresse them­selves unto the Colloques to draw a Censure from them against the Pastours, and against them which shall bee found faulty in that kind.

Article 21.

The Princes and great Lords which follow the Court, which have or will set up a Churc [...] in their houses, shall bee entreated to take their ministers of the Churches duly reformed and where they have more then one, with sufficient assurance of their lawfull calling, and with the leave of the Colloques and Synods, they shall first signe the Confession of Faith of the Churches of this Kingdome, and the Ec­clesiasticall Discipline and to the end that the preaching of the Gos­pell may have the more fruit it is desired they would be pleased eve­ry one in his owne family to set up a Consistory composed of Mini­sters, and the people of their family, most approved for their Inte­grity, which shall be chosen Ancients and Deacons till they have a sufficient number by which Consistory, the Scandalls and Vices of the same family shall bee repressed according to the order of the Discipline.

And the same Ministers shall make their appearance at the Pro­vinciall Synods as often as they can possibly.

Article 22.

That it shall not be lawfull unto the Pastour to leave his flocke without the leave of the Colloque or Provinciall Synod of the Church unto which he shall be given.

Article 23.

They which forsake the Calling of the Ministry shall be finally ex­communicated by the Provinciall Synod if they repent not, and re­assume the charge, which God had committed to their trust.

Article 24.

The Ministers shall not be wanderers, and they shall not have li­berty to intrude themselves into any Charge of their owne authori­ty, as they shall thinke fit.

Article 25. 26.

The Minister of one Church may not Preach in another without the consent of the Minister of the same, unlesse hee be absent, in which case the Consistory shall have Authority to grant it; And if the Flock be scattered by persecution or other trouble, the forraigne Minister shall endeavour to assembles the Deacons and Ancients▪ and this if they cannot doe, he shall bee permitted notwithstanding to preach, for the reuniting of the Flock.

Article 27.

Ministers shall not be sent unto other Churches without authen­ticall Letters, or their sufficient testimonies▪ &c.

Article 28.

The Minister which shall say he is forsaken of his Church or per­secuted, may not upon that be received by another Church, unlesse by good testimony he make it appeare unto the Colloque, or Synod, how he hath behaved and governed himselfe▪ and shall be remitted to the wisdome and discretion of a Colloque or Provinciall Synod

Article 29.

When a Minister shall be destitute of a Church having fa [...]y [...] ­tained leave, and discharge of that which he served; It shall belong to the Colloque or Synod of the Province, to provide for him with­in a moneth, and if within the same time he be not provided by the Colloque or Synod of the Province in the which he served, he shall have his liberty to provid for himselfe with another Church out of the same Province, even there where God shall give him meanes ac­cording to the order of the Discipline.

Article 30.

Provinciall Synods have authority to change the Ministers for [...]ertaine considerations, their Churches being heard, and their rea­sons being well and duly examined▪ but in case of difference nothing shall be innouated unlesse by a Nationall Synod.

Article 31.

When the Minister shall be persecuted, or for other cause, can­not exercise his charge in the Church unto which hee was assigned, [Page 30] hee may bee sent elsewhere by the said Church, &c.

Article 32.

Ministers may be lent for Salarie with their owne good liking by the Consistory.

Article 33.

Ministers lent for a time, when the time of their being lent shall be expired, they shall returne into the power of the Churches, whence they departed.

Article 34.

If within a yeare after the time be expired, the Church redemand not their Pastour being lent, he shall appertaine to that Church which borrowed him, &c.

Article 35.

Hee which being destitute of a Church, cannot be imployed by the Province, he may be hired out of the Province.

Article 36.

To the end that the Flocks may acquit themselves of their duties toward their Pastours as the word of God obligeth them, and that occasion be not given unto the Pastours to complaine, and to de­part from their Flocks, they are admonished to administer unto them necessary things.

Article 37.

Yea, to meet with the ingratitude of many which have beene found to deale unworthily with their Pastours the order following shall be observed, one quarter of their Pension is to bee advanced, which hath been promised them by every man.

Upon the Article 36. and the other following it is remitted to the wisdome of the Consistory to proceed against the particular persons, which are unthankfull to their Churches either by compelling them, permitted by his Majesty, or by particular Obligations, or by Eccle­as it is siastica [...]l Censures, yea by Suspensions from the Sacrament of the Lords Supper after great and solemne remonstrances, and war­nings, and other meanes as the Consistory shall advise.

And in the Synod of St. Foy, Article 4. The Colloques and Synods shall proceed by all Censures against them, which are unthankfull to their Pastours▪ seeing the unthankfulnesse of particular men hath sh [...]wne it selfe greater then ever towards their Pastours, touching their entertainment which menaceth the Churches with an entire [Page 31] dissipation. It hath been advised that the unthankfull men, which shew themselves refractory to the many advertisements made unto them by the Consistory, the foresaid Consistory shall proceed against them, to the depriving them of the Sacraments.

The Synod of Alez. Considering that many Churches seeing themselves every day in danger to faile through default of meanes, to entertaine amongst them the holy Ministerie; All the Churches are exhorted so farre forth as they desire the advancement of the Kingdome of Christ, to gather a stocke be it by devotion amongst the living, be it by Testamentary Legacies of particular men, or by any other convenient meanes, so that the holy Ministery of the word of God may be ever preserved, and that posterity may be instructed and confirmed from age to age in the true Religion.

The Synod of Charenton Observ. 9. upon the Synod of Alez. the Article which concernes the meanes to entertaine the holy Ministe­ry shall be read in the Consistories, which shall be exhorted to pro­cure the execution thereof so farre forth as possibly they may. In pursuit whereof the Article following hath been agreed on in the Provinciall Synod of Handen.

Seeing the Churches, which have formerly resented notable effects of the Kings liberality, have within these few yeares been so desti­tute of that succour, that the Flocks which are founded on the hopes, to partake of the moneys granted by his Majesty, are for the want of these moneys threatned with an evident and approaching ruine, and that through default of zeale and affection, rather then for want of meanes, to particular men; the necessities as well of the Chur­ches, as of the Pastours encrease every day, insomuch as if it be not speedily prevented, it is impossible to hinder their dissipation.

The Synod of this Province touched with a just apprehension of so great a Calamitie to prevent it have ordained that all Churches be advertised, that they ought to search out among themselves the meanes for their proper subsistance, to raise the Contribution of par­ticular men to represse the Ingratitude of them▪ which testifie and shew a notable defect of zeale, and charity, and to take order for time to come, that though the money granted by his Majesty en­tirely faile, yet the Ministers of the Gospell, may bee conserved in those places, where it hath pleased God, to establish them, and the Kingdome of Christ advanced.

In pursuit of this Article, and to come unto the execution there­of, It hath been decreed that the chiefe of every Family shall assem­ble and meet together in every Church presently, before the dissol­ving of this Assembly, to the end that upon the place they advise to make new stocks, and to provide for the subsistance of the Flocke, of which they are members, and that they dispose themselves unto the observation of the Article of the Generall Acts of the Nationall Sy­nod of Alez, and of the Nationall Synod of Charenton, which shall bee read unto them,

Article 38.

To preuent for time to come the dissipation of the Churches; They which shall be elected to conduct the Action of the Colloques, shall make enquirie in every Church of the enter tainment which they owe unto their Ministers, &c.

Article 39.

When necessary assistance shall be denyed unto the Pastour, and that he shall remonstrate, and make his complaint thereof, when three moneths are passed, it shall be lawfull unto the said Pastour to goe unto another Church, with the advise of a Provinciall Synod.

Vpon the complaint of a Minister of the ingratitude of his flock, all circumstances shall be prudently considered and upon the infor­mation which shall be made, they shall principally have regard unto the poverty of the Churches, and to the substance and meanes of him which makes the complaint, putting a difference betwixt in­gratitude and inability, to the end they may follow that which may most concerne the glory of God the edification of his Church, the honour of the Pastour and of the Ministery.

Article 40.

The Church which shall be found to be ingratefull, shall not bee provided of a Pastour till it hath fully satisfied that which was due unto him, of whom it hath been deprived.

Article 41.

The Ministers which have any state or fortunes, may notwith­standing take Salary of their Flocks, yea, it is expedient that they take it in regard of the consequence, and for the prejudices they may doe to other Pastours and Churches, but they shall be exhor­ted to use it as the necessity of the Churches, and charity requires them.

Article 42, 43.

It is not permitted to any Pastour to possesse any heritage under the title of Pastour, but if a Pension, or any part thereof be assigned upon any possession, Rent, or revenue, it shall be all administred by the Deacons, or other personages, to whose trust it shall be commit­ted, and deputed by the Church, of whom the Minister shall receive his Pension to take away all suspitio [...] of avarice or covetousnesse, and to the end by such distractions they may not bee withdrawne from their charge.

The Church shall take care of the Widow and Children of that Minister which shall dye in their service and if the Church have not meanes, the Province shall take [...]are of them.

Article 44.

The Minister shall be subject to Censures.

Article 45.

The Office of Ministers is to regulate themselves and their flocke great and small, of what quality and condition soever they be, by the word of God, and Ecclesiasticall discipline.

But it appertains also unto the Magis [...]rates to watch over all Estates, yea, the Ministers themselves, and to take care they walke in their vocations, and in case they faile in the performance of their duty, the Magistrate may cause them to be admonished thereof, by the Eccle­siasticall Discipline in the Consistories, Colloques or Synods, unlesse the faults be punishable by the Lawes, the cognisance of which apper­taineht to the Magistrate.

Article 46.

Ministers shall be deposed which [...]each corrupt doctrine, if after they be sufficiently admonished they desist not. They likewise which obey not the holy admonitions made them by the Consistory taken out of the word of God. They also which shall be of scandalous life, they which shall be convinced of Heresies Schismes, and Rebellion against the Ecclesiasticall order, manifest blasphemy worthy of civill punishment, simony, and all corruptions of litigious wrang­lings, to occupy the place of another; desertion of their flocks with­out lawfull leave and just occasion, falsity, perjury, adultery, theft, drunkennesse, buggery, worthy to be punished by the Lawes, Usury, sports forbidden by the lawes and scandalous dancings, and such dis­solutions, a crime importing civill infamy, a crime which deserves [Page 34] in another separation from the Church, and all them which shall bee totally insufficient to discharge their duty.

Article 47.

They shall not be deposed, which by reason of old age, sicknesse, or other inconvenience shall be rendered unable, to Minister in their charges, in which their honour shall continue, and they shall be re­commended to their Churches to be entertained by them, and they shall provide others to discharge their Cure.

Article 48.

Scandalous vices punishable by the Magistrate as murder, treason, and others which shall redound to the great dishonour and scandall of the Churches, deserve that the Minister bee deposed, though the offences were committed before his Election yea, in the time of his Ignorance, for that in this case he continuing in the Ministery brings more scandall then edification unto the Church; of this the Synod shall take especiall notice.

Article 49.

If a Minister be convinced of notorious, and enormous crimes, he shall be presently deposed by the Consistory, having called the Colloque, or for want thereof, two or three Pastours not suspe­cted, &c.

Article 50.

The causes of the Ministers deposition shall not be declared unto the people if necessity require it not, of the which, they which shall be judges thereof, shall take notice.

Article 51.

The Nationall Synod shall bee advertised by the Provinciall, of them which shall be deposed, to the end that they receive them not.

Article 52.

Ministers deposed for crimes deserving capitall punishment, or bearing note of infamie, may not be remitted in their charges, what­soever acknowledgement they make; As for the lightest faults after acknowledgement they may be remitted by a Nationall Synod.

Article 53.

Gadders and wanderers, (that is to say) they which have no vo­cation and intrude themselves into the Ministery, they are to be sup­pressed by the Consistory, &c.

Article 54.

They which shall be declared Wanderers, Apostates, Heretique▪ Schismatiques, shall be denounced by all the Churches, to the end that they take heed of them, and a list of them shall bee carried to the Provinciall and Nationall Synods, to the end that they may take care of them.

Article 55.

They which shall be put into the ranke of Wanderers by the advise of a Nationall Synod, may not be received, unlesse by the advise of a Nationall Synod.

Article 56.

They which intrude themselves into the Ministery in the Provin­ces, and places where the pure Ministery is already established shall be sufficiently advertised to desist, and in case they persevere they shall bee declared Schismaticks, and all which follow them, if after the like advertisement made unto them, they forsake them not.

CHAPTER II. Of Schooles.

Article 1.

THe Churches shall erect Schooles for the instruction of youth.

Article 2.

The Governours and Masters of the Schooles shall signe the con­fession of Faith, and Ecclesiasticall Discipline.

Article 3.

The Doctors and Professors in Theology shall be chosen by a Sy­nod or Colloque, after good and sufficient proofe of their life and doctrine.

Article 4.

To the end there may be a sufficient number of Pastours, and that the Churches may be alwayes provided of capable persons to go­verne them, and to preach unto them the word of God, the Chur­ches shall be advertised to choose Schollers already advanced in lear­ning, and of good hope to entertaine them in the Vniversities, to the end that they be prepared, and f [...]shioned to be employed in the [Page 36] Ministery, preferring before others the children of poore Ministers, which they are part for learning; Kings, Princes, and Lords, are to be intreated and exhorted to take care and to employ some part of their Revenues, as also Churches well peopled, that they give the [...]e [...] part of their A [...]es to be employed for entertainment of Schol­lers in the Vniversities.

Article. 5.

The question having been propounded by the Province of Aniou, what time they are to give to them, which forsaking the Papacy, doe range themselves within the Church to be called unto the charge of Ancients, and Deacons.

The Assembly Decrees the terme of two yeares, to be given unto them, which is the same that is for reception into the Ministery.

The custome which hath been found in some Churches, in the which the Ancients which left their places, named others to succeed them, hath been reproved, and it is decreed that the nomination shall be by the cōmon voice of all the Consistory following the discipline.

Againe, whether to set up a Church, men may ayd themselves, with Ancients which have been Idolaters, then, when they cannot have others.

Resp. They may take them, provided they promise not to commit Idolatry for the time to come.

Whether it be lawfull for the Reformed Church to choose him for an Ancient, who by infirmity hath fallen into Idolatry.

Resp. If the fault be fresh in memory, and very late, hee may not be chosen, otherwise there is no doubt.

CHAP. III. Of Ancients and Deacons.

Article 1.

IN places where the Order is not yet established, the Elections as well of the Ancients, as of the Deacons, shall bee made by the common suffrages of the people, and of the Pastours, but where rhe order of the Discipline hath been already established, it shall be in the power of the Consistory, with the Pastours to choose the fittest [Page 37] and ablest men, with earnest prayers, and the nomination of them shall be made unto the Consistory, with loud voyce, and the charge of them which shall be chosen, shall be made to the Consistory, to the end they may know in what they are to be employed, and if they consent, they shall presently after be named to the people, two seve­rall Lords dayes, to the end that the consent of the people may also be taken, and if there be no opposition, on the third Lords day they shall be received publikely, they standing up before the Chaire with solemne prayers, and so they shall be setled in their charges, signing the Confession of Faith, and the Ecclesiasticall Discipline; but if there be opposition, the cause shall be knowne, and determined in the Con­sistory, and if they cannot accord there, all shall bee remitted to a Colloque or Provinciall Synod.

Article 2.

They shall not choose hereafter so far forth as they may, them for Ancients and Deacons in the Church, which have Wives contrary to the true Religion, following the saying of the Apostle.

Howbeit to the end the Church be not deprived of the labour of many good personages, the which by reason of their forepassed ig­norance, have Wives of a contrary Religion, they shall be tolerated onely for the necessity of time, provided that they make their duty to appeare by indevouring to instruct their foresaid Wives, and to solicite them to a conformity in the Church.

Article 3.

The Office of Ancients, is to wa [...]ch over the flocke with the Pa­stours, to cause the people for to assemble themselves, and that eve­ry man be found in the holy Congregation, to make a report of scan­dalls, and of faults, to know and judge of matters with the Pastours, and in generall to have care with them of all things which concerne the order, entertainement and government of the Church, so that in every Church they shall have a forme of their charge in writing, according to the circumstance of place and time.

Article 4.

The Office of the Deacons, is to gather and distribute, by the ad­vise of the Consistory, the moneys of the poore, of the prisoners, and the sicke, to visite them, and to take an especiall care of them.

Article 5.

The Office of Deacons is not to preach the word of God, and to [Page 38] administer the Sacraments, notwithstanding, in case of necessity the Consistory may choose certaine Ancients and Deacons to Catechise throughout Families, also it is permitted unto the Ancient in the absence of the Pastour, to say publike prayers, on ordinary dayes, when they shall be chosen thereunto by the Consistory, so that they follow the forme which is prescribed in the Psalmes.

As for Deacons which have been accustomed to Catechise pub­likely in certaine Provinces.

The inconvenience heard and weighed which hath happened, and may happen hereafter, the Churches are exhorted where that cu­stome hath not been received, to abstaine from it, and others which have used it to leave it and to cause the said Deacons, if they be found capable to range themselves into the Ministery of the Gospell so soon as possible they may.

Article 6.

The Ancients and Deacons may very well assist the Propositions of the word of God, but the decision of the Doctrine is principally re­ferred unto the Ministers, Pastours, and Doctours in Divinity, which are duly called to their charge.

Article 7.

The Deacons, nor the Ancients likewise may not pretend primacy or domination the one over the other, bee it in nomination to the people, or in place, or in order to give their advise, and other things depending on their charges.

Article 8.

The office of Ancients and Deacons, as it is used among us at this day, is not perpetuall, howbeit for that the change of them may bring detriment to the Church, they are exhorted to continue their charge so long as they may, and if they depart from it, they shall not do it without leave of their Church.

Article 9.

The Ancients and Deacons shall be deposed of their charges for the same causes, that the Ministers of the word of God may be, ac­cording to their quality.

Article 10.

The restitution of Ancients and Deacons deposed, shall bee after the same manner as the Restitution of Pastours.

CHAP. IIII. Of Deacons.

Article 1.

THe Moneys of the poore shal [...] not bee disposed of but by the Deacons, with the advise and consent of the Consistory.

Article 2.

In ordinary distributions it is required, that one or two Ministers be present, above all in the rendring of Accounts.

Article 3.

The people shall have notice given, and be advertised of the ma­king up the Accounts, to the end that they may if they please be pre­sent, aswell for the discharge of them which mannage the Accounts, as to let every man know the neces [...]ity of the Churches, and of the poore.

Article 4.

To hinder disorder, the Assembly adviseth, that every Church nourish their owne poore, &c.

CHAP. V. Of Consistories.

Article 1.

EVery Church shall have a Consistory composed of persons which shall have the government thereof, to wit, of Pastours and An­cients, and the Pastours ought to praesede in this company, as like­wise in all Ecclesiasticall Assemblies.

Article 2.

As for Deacons, seeing the Church by the necessity of the time have employed them hitherunto prosperously in the Government of the Church, as also exercising the Charge of Ancients, the which hereafter shall be so chosen and continued, they shall have the go­vernment of the Church with the Pastours and Ancients, and for [Page 40] that cause they shall accompany them ordinarily in the Consistory, yea, in the Colloques and Synods, if they bee sent thither by the Consistories.

Article 3.

In places where the exercise of the Religion, is not already esta­blished, the faithfull shall be exhorted by the Colloques, to have An­cients and Deacons, and to follow the Discipline of the Church, and shall be advised in the said Colloques into what Church they ought to range themselves for their conveniency, from whence they may not depart without communicating it unto the said Colloques.

Article 4.

Every Church shall have one onely consistory, and it shall not be permitted to establish any other Counsell, for any affaires of the Church, and if there be found any other Counsell separated from that of the Consistory, it shall be speedily removed; Howbeit the Consistory may call unto them sometimes such of the Church as they shall thinke good, when any affaire shall require it.

Article 5.

It resteth in the liberty of the Consistory to admit the father and sonne, or two brothers in one and the same Consistory, unlesse they be otherwise hindered, of this the Colloque or Provinciall Synod shall take notice.

Article 6.

A Magistrate may be called to the charge of an Ancient in the Consistory provided that the exercise of the one of the charges, hin­der not the other, and that it be not prejudiciall to the Church.

Article 7.

It is likewise left to the wisdome of the Consistory to call unto them Proposants, although they have no charge in the Church, but not without great causes and considerations.

It is decreed that the Proposants may not preach publikely.

The Synod of Charenton 1644. and 1645. confirme the Rule ta­ken by the Synod of Gergeau, and Rochel upon the undertaking of Proposants, which intrude themselves into the Pul [...]its to make Pro­positions which are in stead of Sermons before the people in the or­dinary dayes and houres of their assembling.

The Assembly of the Requisition of the Province of Xantaigne interdicts all Pastours and Consistories, to suffer that course to bee [Page 41] practised in their particular Churches, or to be brought in among them.

Article 8.

The government of the Church shall be squared, according to the Discipline, as it hath been agreed on by the Nationall Synods, and no Church nor Province, may make an Ordinance, which conformes not in substance unto the generall Articles of the Discipline, to this end the Artic [...]es of the Discip [...]ine shall be read, in the Consistories, at the least in the time they Celebrate the Lords Supper, and the Ancients and Deacons are exhorted to have every man a Copy of them to read and study them in their particular, and at their leisure.

Article 9.

The knowledge of Scandalls, and the judgement of them apper­taine to the Assembly of Pastours and Ancients.

The custome which is in divers places to make enquiry and to have a generall Censure of facts in the assembling of the people in the presence as well of men as women, being condemned by the word of God, the Churches are advertised to abstaine from it, and to con­tent themselves in effect with the ordinary censure agreed on by the Discipline.

Article 10.

The Ancients shall be advertised not to report the faults of offen­ders unto the Consistory, without great reason.

Ʋpon the 10 Article.

It shall be declared, that although by disposition of right a Crime may be called publike, which meriteth exemplary punishment how­beit wee call that publike which begetteth scandall, or an evill exam­ple▪ which comes to the notice of all or of many, N [...]twithstanding that shall not hinder, but that in pub [...]ike faults the circumstances, be considered to proceed unto censures and corrections.

It shall likewise be declared that for light faults, as private, do­mestick, and small injuries it shall suffice to admonish particularly the offender by any of the Consistory, but as for publike faults, which shall be scandalous by reason of the circumstances, they may call the Delinquents into the Consistory, to proceed there according to the circumstance of the fact.

Article 11 and 12.

As also, no man shall bee called into the Consistory, without [Page 42] sufficient cause; In the exercise of Ecclesiasticall Discipline they shall abstaine hereafter so far as they may, aswell from the formalities, as the termes which are ordinarily used in civill Jurisdictions.

Article 13.

The faithfull may be exhorted by the Consistories, yea, summoned in the name of God to speake the truth, so long as it derogates in nothing from the Authority of the Magistrate, as also they may use accustomed Formalities, in the protestation of an Oath, charged by the Magistrate.

Article 14.

When differences happen, the parties shall be exhorted, to make an accord by all amiable and friendly wayes, but the body of the con­sistories shall not delegate Arbitrators, neither shall they carry themselves as arbitrators, onely they shall advise as particular men, and in their private name.

Vpon the 14. Article.

They of the Religion, which have processe and differences as well civill as criminall, shall be seriously exhorted by the Pastours to in­deavour an accord between themselves by the arbitrement of them which are of the Religion without going to law.

When Gentlemen shall be ingaged in any quarrell, they shall be exhorted to subject themselves, to the advise and friendly composi­tion of their friends.

A certaine complaint being made, that the Consistories too much trench upon the Magistrate, taking Cognisance of Processes, to deter­mine them.

The Assembly Decrees, that the Consistories shall bee advertised not to call Pleaders into their Consistory, unlesse it bee them which by reason of their Processe commit scandalous offences, yet notwith­standing they may exhort the Pleaders, by all meanes to compromit their differences, or otherwise to accord between themselves.

Article 15.

Besides, the admonitions which are made by the Consistories un­to them which have offended, if it happen that they use greater pu­nishment and censure, be it of suspension or privation for a time, from the Supper of the Lord, or of their Excommunication, and cut­ting off from the Church.

The Consistory shall be warned to use wisdome in distinguishing [Page 43] the one from the other, as also to weigh and examine diligently the faults and scandalls which shall be brought before them, with all their circumstances, that they may judge of the Censure, which is most requisite.

Because the faults ought to bee corrected in the Church by the word of God, and according to the rule of charity, and that all are not grievous and scandalous, some being enormous, others lesse of­fensive, some secret, others publike.

They ought to accommodate the Censure and Reprehension ac­cording to the quality and greatnesse of the offences. That in se­cret faults of which the offender shall repent, they shall not bee re­ported unto the Consistory, but onely those which they cannot cor­rect by the first meanes, or which being publike, the Consistory may take Cognizance of, and proceed to the correction of them, by fitting censures, weighing well the Acts with their circumstances, to the end they may apply thereunto, according to the exigent of the case, fitting censures, in such manner as it shall bee expedient to draw the sinner to repentance, who to this end may by the autho­rity of the Consistory, be for a time deprived or kept back, from the Supper of the Lord.

And if there be need the more to humble him, he may be finally Excommunicated, and cut off from the body of the Church, accor­ding to the order before expressed, and declared, especially if hee shew himselfe rebellious unto the holy admonitions and censures which shall be made unto him, and continue obstinate and altogether impenitent.

But for that this remedy is the last, and of all the most rigorous, it ought not to be practised, unlesse in an extremity after all other more gentle meanes have been tryed, and because hitherunto it hath not been used as it ought, neither yet hath been made that distinction which is requisite between this last Excommunication and suspensi­on for a time, and simple privation of the Lords Supper.

That there may be a right use of the one, and of the other, the Ministers and Elders, in interpreting the words of excommunicati­on and Suspension from the Lords Supper, doe advise that no man ought to be deprived, nor suspended, from the Lords Supper, by the private authority of the Pastour, or of any other, but onely of the Consistory, to whose wisdome it shall bee left, to take cognisance, [Page 44] after that the offender hath first bin admonished for any fact which meriteth Suspension.

In this case he which shall have committed any offence, shall for a time be deprived of the Supper of the Lord, for to humble him, and try his Repentance.

Howbeit the offence not being knowne, but to a few men, such a Suspension, or the cause of it shall not bee declared to the people, for feare of further defaming the oftendor, by rendering his offence more notorious and scandalous then it is, and it shall suffice in this ease to acknowledge his offence, unto the Consistory, that hee may be admitted to the supper of the Lord.

But as for them which have been admonished divers times of their offences, and yet shew themselves disobedient unto the Consistory, as also they which shall have committed any great and enormous crimes, which are punishable by the Magistrate, and which may bring publike scandall unto the Church, they shall be punished with­all sort of Censures.

And if it happen that after long expectance and patience, and ma­ny admonitions made by the Consistory, and the forementioned pro­ceedings kept and practised, and all other endeavours of charity observed in the behalfe of the offendor, if after all this he yet con­tinue obstinate and impenitent, then shall they proceed against him by publick admonitions, and by the mouth of the Pastour in the name of the Church, declaring his offence, and protesting their en­deavour of reclaiming him, without any profiting therein, exhort­ing the whole Church to pray unto God for him, and essay by all meanes to lead him to the knowledge of his offence, for to prevent his cutting off and Excommunication, whereunto they may not pro­ceed but with dolour and griefe of heart, and of which the Pastour shall set forth the true and lawfull use from the word of God, to the end that every man may bee admonished to keepe himselfe within the compasse of his duty towards God and his Neighbour, and to make knowne also that this last remedy is practised in the behalfe of such an offender, for the glory of God, the honour and repose of his Church, and his owne salvation the which publick admonitions and denuntiations they shall prosecute and continue three times on three severall Lords dayes.

In the first to spare in some sort the offendor, he shall not be named, [Page 45] because he is already knowne to the people, but in the other he shall be named.

And if for all that he returne not, but persevere in his hardnesse, in the fourth Lords day he shall be signified, and the Excommunica­tion of such a personage shall be pronounced as a Rotten member cut off from the body of the Church, by the Pastour, in the authori­ty of the word of God in the name and consent of the whole Church, of the which Excommunication the tenour followeth. Following the requisition made by the Province of Poictou, the which was framed by the necessity of its practise in this corrupt age as also hath been more fully declared then it hath been in the book of Discipline. MY Brethren, behold here the fourth time that A. B. having committed of C. and having scandalized the Church of God, and shewed himselfe impenitent, and a contemner of all admoniti­ons, which have been divers times made unto him from the word of God, hath been suspended from the Supper of the Lord, the which suspension and the causes therof have bin fully made known unto you to the end that you joyn your prayers with ours that it would please God to soften the hardness of his heart and to touch him with repen­tance, withdrawing him from the way of perdition; But seeing after he hath been so long borne withall, intreated, and in a sort menaced, and adjured to turne himselfe unto God, hee persevers in his impeni­tency, and with a hardened obstinacy rebels against God▪ and tramples under his feet the Word, and the order which hath been established in his Church, glorifying himselfe in his sins and in a course that the Church hath a long time been troubled, and the name of the Lord blasphemed, Wee the ministers of the Gospell of the word of Jesus Christ, whom God hath armed with spirituall weapons mighty through God to the pulling downe of strong holds, casting downe every thing that exalts it selfe against him unto whom the eternall Sonne of God hath given power to bind and to loose on earth, de­claring that what they bind on earth, shall be bound in heaven, wil­ling to purge the house of God and deliver the Church from Scan­dalls and in pronouncing Anathemaes against the wicked to glorifie the name of God.

In the name and in the Authority of Jesus Christ, with the advise of the Pastours and Elders (in the Colloque or Synod) Assembled, and of the Consistory, of this Church of N. we have cut off, and cutting [Page 46] off the said A.B. from the Communion of the Church we excom­municate him, and expell him the society of the faithfull, to the end that he be unto you as an Heathen, and Publican, and that he be un­to all the true faithfull beleevers an Anathema, and execration that his conversation bee esteemed contageous, and that his; example strike our spirits with horrour, and cause us to tremble under the mighty hand of the living God; Which sentence of Ex­communication, the Sonne of God will ratifie, and will make effi­cacious untill the offendour confused and dejected before God, give glory unto him, by his conversion, and being delivered from the chaines of Sathan which inthralls him, he bewaile his sinne touched with repentance pray God (well beloved) that he have pitty on this poore sinner▪ and that this horrible judgement the which with griefe & great sorrow of heart we pronounce against him, in the authority of the Sonne of God, serve to humble him and to reduce his soule in the way of salvation, from which he strayed and erred. Amen, Amen.

Cursed be every man that doth the worke of the Lord negligent­ly, Amen.

If there be any one that love [...] not the Lord Jesus Christ, let him bee Anathema, Maranatha, Amen, yea Amen.

Moreover, they shall use the suspension from the Sacraments of the Lords Supper, to humble offenders, and to touch them with a more lively sense of their offences.

This suspension, nor the cause thereof, nor the restitution of the offender, shall be published unto the people, unlesse in case they be hereticks, despised of God, rebells to the Consistories, and tray­tours against the Church. Besides, they which shall be attainted and convinced of crimes, worthy of corporall punishment, and which may bring great scandall to all the Church.

Item, they which against the Remonstrances made unto them, marry themselves to them of the Romish Religion, the Fathers and Mothers which so marry their children, the Tutors and Curators, and others which hold the place of Parents, which in such manner likewise marry their Pupills. They also which carry their children to be Baptized among them or present others to Baptisme among them, it is necessary that such persons though they perceive in them some beginning of Repentance, be speedily suspended and deprived for a time of the Sacrament of the Lords Supper, and that the Suspension [Page 47] be declared to the people, to the end they may be further humbled, and brought to repentance, as well to discharge the Church of God of all blame and reproach, as also to beget feare in others, and to make them learne by such examples not to commit the like offences.

The annotation upon this Article followeth.

They which shall be excommunicated for Heresies, contemners of God, Schisme, Treason against the Church, rebellion unto the same and other vices greatly scandalous to all the Church, shall be declared Excommunicate unto the people with the cause of their Excommu­nication. As for them which have beene excommunicated for any light cause, it shall be the wisdome of the Church to determine, whe­ther it be fitting or no to manifest it to the people, untill that other­wise it be agreed in the next general [...] Counsell.

They which have been so excommunicated and cut off, shall be de­prived of the Communion of the Church, and of the benefit there­of, yea, the faithfull shall be admonished not to converse any longer with them, nor to haunt familiarly their company, to the end that they may be ashamed and humbled and brought againe to repen­tance, the which shall be approved by good and sufficient witnesses, well knowne to the Consistory, which shall judge whether or no they shal be remitted to the Church, and to that purpose shall call them before them, and having seen and heard them, (if they find their re­pentance true and unfained) it shall be publickly denounced unto the people by the Pastours, to the end that they may be moved to praise God, which hath t [...]uched their hearts to make acknowledgement of their offences, and brought them to repentance, and then they shall be presented to the Assembly, to acknowledge, confesse, and attest their forepassed offence and rebellion, and beg for pardon of God, and of his Church, and so shall be reconciled with joy unto it, and that with publike prayer. The Assembly enacteth, that when the Magistrate shall first take notice of any crime and have cognizance thereof, the Consistory shall waite untill the fact be verified by the Magistrate, before it require such satisfaction of the offender as ap­pertaines unto conscience, unlesse the circumstances be such as that they cannot wait or attend.

Upon the 16. Article the Deputies of Poictou having demanded whether they which marry themselves according to the Romish Re­ligion, or in such manner marry their children, come afterward to [Page 48] testifie repentance of their faults, may bee exempted from publick suspension or no; The Synod judging such a punishment to be en­tirely necessary to retaine them, which have but to great an incli­nation to commit such and the like offences, have decreed, that the Article shall be exactly observed, seeing that without such a suspen­sion, the scandall given to the Church cannot be sufficiently repayred,

They which shall be married by a Romish Priest, cannot bee dis­pensed withall without publick acknowledgement of their offence to the Consistory of what quality or condition soever they be.

They which have committed enormous crimes and offences, as Paricides and Incests, ought to be speedily suspended of the Sacra­ment of the Lords Supper, and their suspension declared to the people.

The Consistories are advised to use prudently, and very rarely, so farre forth as possibly they may Publick acknowledgements, and they onely in the publike offences.

Article 17.

If by suspension the offenders [...]mend not themselves, but conti­nue Impenitent after long expectance, and that they have beene divers times admonished and sollicited they shall proceed against them by publicke admonitions made unto the people by the Pastor three severall Lords dayes naming them, if there be need, to beget in them the more shame, and every one shall be desired to pray un­to God for them and to essay by all meanes to bring them to re­pentance, and an acknowledgement of their sinnes, that they may prevent a Cutting off and excommunication, unto which they may not proceed but with a kind of reluctancy.

And if for all that they repent not, but persevere in their obstina­cy and hardnes, the fourth Lords day, the Pastor shall say publickly, that they are declared hardned and scandalous, and naming them, shall denounce that they are not to be acknowledged for members of the Church cutting them off from it in the name, and in the au­thority of our Lord Jesus Christ, and of his Church, the forme of which excommunication is fully set downe before.

Vpon the 17. Article.

An observation of the Synod of Saumur upon the Discipline. It hath beene enacted by the Synod, that in publicke acknowledge­ments, [Page 49] the crimes shall not be specifyed, which may draw after it danger of death or note of Infamy.

Article 18.

For time to come, all sentences of excommunication confirmed by the Provinciall Synod shall stand firme, as also all sentences of suspension from the Lords Supper, without the Consistories giving their names, although the suspended persons appeale unto the Col­loque or provinciall Synod.

The Deputies of the Isle of France having demanded in the 18, Article touching the Appeales of publicke suspensions, that they may know if the Consistory having decerned a publicke suspension against one, and the person condemned appeale, whether they may proceed unto the suspension notwithstanding the Appeale.

The Assembly hath judged that the Consistory may not passe any further, but ought to admit of the Appeale, unles in publicke offen­ces knowne to all the Church, and this Appeale shall be definitively determined by the next Colloque or Provinciall Synod.

Article 19.

They which have abandoned the profession of the Religion to ad­here to Idolatry if they persist in this Apostasy, after they have en­devoured to bring them againe into the flocke, they shall be pub­lickely denounced Apostataes to witt, they which lately have revol­ted, unles by naming of them the Consistory judge, that thereby there may happen, some great and notable danger, unto the Church in which case nothing shall be done, but by the advise of the Synod of the province, so that for them which shall have beene a long time revolted, the execution of this denuntiation is remitted to the wisdome of the Consistories.

Vpon the 19. Article.

Touching them which have forsaken the Church, they are no more to be accounted of our body no [...] of us.

The Assembly adviseth that where the Church is in danger all is to be remitted to the wisdome of the Consistory which shall have a regard to the edification and good of the Church.

It being demanded by the Church of Poictou, how they ought to proceed against them, which have wholly forsaken the Church deny­ing the truth which cannot by any censures be brought againe into the Church, some of which in such sort render themselves enemies, & [Page 50] persecutors, as that if they name them publickely in proceeding a­gainst them, by excommunications they render themselves worse, and are the more exasperated against the flocke, to endamage it, more then before as the effect sheweth.

It is agreed that excommunication is properly instituted, for them which are of the body of the Church, and not against them which are without, and that the effect of it ought to tend to edification and not to destruction▪ to the end that the flocke be not vitiated by the scabbed sheepe, and that he which is separated being humbled through shame be in the end reclaimed that others may feare by his example; so that when they are named which have forsaken the Church it is not properly to excommunicate them, because they are already out of the Communion, but to declare there Rebellion and revolting to the end that every one take heed of them, as be­ing incorrigi [...]le and that they endeavour notwithstanding to cor­rect, and reduce them, if it be possible by any meanes, and that they pray unto God for them, so long as they have any hope of their a­mendment. When they are found to be such as insteed of mollifying their hearts, and repenting, they harden them, and grew worse, becomming as madd men, even to the machinating and conspiring against the flocke, and Governours thereof above all when they un­derstand that they are named or shall be named publickely, It is far better to abstaine from that course of naming them because it is no other then a formality and that by other meanes they may at­taine to the same end which is to give notice unto the people of the said revolters, and backesliders, to the end that they may take heed of them and their conversation. This may be done easily and sweet­ly by the meanes of the Antients and Deacons which shall let the people understand thereof that no man may pretend cause of igno­rance, and that they which converse with the said backesliders, may be censured according to the order of the Discipline; all which may be confirmed by the generall Doctrine of the Ministers which shall cause them sufficiently to understand it, without naming them to the end that the advertisement made in particular be not contemned. For which cause the Ministers and Consistories, shall be advertised to proceed there in with all moderation, and prudence, as it is fit­ting, that all censures and orders of the Discipline be to edify, and not to destroy, remembring the saying of St. Augustine, That there, [Page 51] where remedies hurt more then they profit, it is better to abstaine from them; and because that in many particular facts there are sundry circumstances, in regard of which a law cannot be made▪ it is fitting to use therein great discretion and mature deliberation the which is remitted to the prudence and wisdome of the Consistory.

Articl [...] 20.

After the committing of publicke offences, knowne to a great party of the people, the restitution of the offender shall be made by the publicke acknowledgement of hi [...] offence, when the same hath beene condemned by the Magistrate.

Vpon the 20. Article.

Vpon the Proposition▪ &c. How they are to governe themselves in the behalfe of them which are fallen into unpardonable crimes ac­cording to the civill Lawes, and notwithstanding desire with a testi­mony of their repentance to be comforted by the participation of the Sacraments.

The Assembly judgeth that the offendor, satifsying the Church, ought to be received at the Table of the Lord though he cannot hope, in regard of his Prince, for r [...]mission of his Crime, one juris­diction not Clashing against the other.

Article. 21.

Seeing that whoredome brings note of Infamy, and chiefly to wo­men, the acknowledgement of such scandalls is remitted to the wis­dome of the Consistory.

Article 22.

All acknowledgements shall be personall, and the offender shall render himselfe openly assistant in person to testifie his repentance.

Article 23.

The offender which shall have been suspended from the Supper of the Lord, by the Consistory, unlesse the Suspension be signified, unto the people, he shall come into the Consistory for to desire that hee may be restored and upon the making his repentance to appeare, shall be restored without publick acknowledgement.

Article 24.

Hee whose suspension shall have been declared unto the people af­ter that his repentance shall have been knowne unto the Consistory, by good fruits and sufficient witnesses, he shall be publickly recon­ciled unto the Church, confessing his offence.

Article 25.

They which through obstinacy and hardnesse of heart, shall have been cut off from the Church, for their offences; They shall not be lightly restored, and reconciled to the Church, but after a good and long proofe of their repentance, they shall be heard in the Consi­story; and if they intreat to be received in the peace of the Church, acknowledging their offence, the denunciation shall bee made unto the people, for to move them to praise God, and to pray unto him, and soone after they shall be presented unto all the Church, to con­fesse with detestation theit forepassed offenses, and rebellions cra­ving pardon of God and of his church, and so they shall be reconci­led with joy and publick prayers.

Article 26.

They which being in the church, are fallen into Idolatry, and for that cause shall goe to continue in another Church, when their of­fence is not knowne, they shall make an acknowledgement of their lapsing, onely in the Consistory, upon condition, that returning unto the said Church where they were, and which they had offended▪ they acknowledge therein likewise their fault publikely, remmitting not­withstanding, to the discretion of the Consistory, to use them other­wise, if they judge it expedient for the edification of Churches. The same shall be done in all other faults, which deserve publike acknow­ledgement.

Article 27.

All offences acknowledged and amended, shall be taken out of the bookes of the Consistories, excepting them which being joyned with rebellion, shall have been censured, with suspension from the Lords Supper, or with the Excommunication.

Article 28.

The Consistory shall not give testimony unto the Magistrate by Act or otherwise, neither shall any particular person of the Consi­story, reveale unto any the confessions of Repentants, which volunta­rily, and of their owne accord, and by admonition made unto them, shall have confessed and acknowledged their faults before them, so it be not by the advise of the Consistories.

Article 29.

They shall proceed by Ecclesiasticall censures, unto Excommunica­tion, against them, which saying they are of the Religion, and yet [Page 35] shall call the Pastours, or Ancients, or the whole Consistory in bo­dy before the Magistrate, for to make them to give witnesse against Delinquents, which shall have confessed their faults before them.

Article 30.

As for the crimes which shall have been declared unto Ministers by them which beg for counsell, and comfort, it is remitted to the conscience of the Ministers to judge, if they ought to declare them unto the Magistrates, and in this the Ministers shall with great wisdome have regard unto all circumstances.

It is demanded if a Minister ought to reveale to the Magistrate the Crimes, which shall have been revealed unto him in secrecy, by him which shall beg for counsell and comfort?

It is agreed that this be remitted to the conscience of the Mini­ster, who shall have a prudent regard of all circumstances.

It is demanded if it be lawfull to the faithfull to appeach them, which being in the Church, have committed any crime punishable by the Lawes?

As for scandalous vices▪ and dammageable to the Common-wealth, the faithfull ought to further and assist the Magistrate against them which are impenitent, and persevere in their evill; But in the be­halfe of them which shall have fayled for once, and prosecute not their failings, one Ecclesiasticall censure shall suffice.

Article. 31.

If one or more stirre up debate to breake the union of the Church upon any point of Doctrine, or of the Discipline, or concerning the forming of the Catechisme, of the administration of Marriage, and of the Sacraments, and publick prayers; And because for this particular, admonitions cannot give sufficient remedy, the Consisto­ry of the place shall readily endeavour to dissolve and appease, all without noyse in all meeknesse, by the word of God; And if the gainsayers will not acquiesce, the Consistory shall intreat the Col­loque to assemble themselves on a time and place most convenient, having first caused the said gainsayers to make an expresse promise, which is to be enregistred, not to scatter their opinions in any sort or manner, but to attend the said Convocation of the Colloque, upon paine to be censured as Schismaticks, with exception notwith­standing, that they confer with the Pastours, and Ancients if they have not been taught, and otherwise in case that the said gainsayers [Page 54] refuse to make the said promises, they shall be censured as Rebells, according to the Discipline; The Colloque likewise shall joyntly proceed as above. And if the gainsayers, having been patiently heard, and fai [...]ly refuted continue satisfied all shall be enregistred; if not, a Provinciall Synod shall be held, to assemble themselves extraordi­narily if need require, in a time and place that the Colloque shall judge most proper, after the promise, such as is before reiterated, made by the gainsayers. The Synod Assembled shall advise, as be­fore, with good and mature consideration of circumstances of the matter place, time, and persons, if it shall be expedient that the con­ferences with the said gainsayers, be made in the presence of the peo­ple, in open Court and that they give audience unto him of the As­sistance, which shall speak, yet so notwithstanding, as that the decision of all appertaine to others rather then unto them which are Assem­bled in the Province, and all following the order set downe by the Discipline. And then if the gainsayers will not range themselves, they shall make the same promises as before whereupon they shall be transmitted to an ordinary Nationall Synod, or if necessity re­quire, to a Nationall Synod extraordinarily Assembled, the which shall heare them with all holy liberty and freedome, and there shall be made an entire and finall resolution, by the word of God; unto which Resolution, if they refuse to acquiesce from point to point, and with expresse renouncing of their errours enregistred, they shall be cut off from the Church.

Article 32.

A Pastour or Ancient breaking the union of the Church, or stir­ring up contention upon any point of Doctrine or Discipline which be shall have signed or of the forme of Cathechisme the Administra­tion of Marriage, Sacraments, or publick Prayers, not willing to range themselves unto that which the Colloque shall have determi­ned, shall be suspended of his charge and be further proceeded against in a Provinciall or National Synod.

Article 33.

In every Church they shall prepare Instructions of all notable things, which concerne Religion, and in every Colloque one Mini­ster shall be deputed, to receive them, and to bring them to a Pro­vinciall Synod.

CHAP. VI. Of the union of Churches.

Article 1.

NO Church may pretend Primacy or domination over an other, nor one Province over another.

Article 2.

No Church may doe any thing of great consequence, which may comprehend the Interest or damage of other Churches, without the aduise of a Provinciall Synod, if it be possible to assemble themselves; and if the businesse be pressing and urgent, shee shall communicate, and have the advise and consent of other Churches, and of the Pro­vince by Letters at the least.

Article 3.

The Churches and particular persons shall bee warned not to de­part for any persecution which may arise, nor to procure for them­selves, any peace or liberty apart, which breakes the holy Union of the body of the Church. They which doe otherwise shall be censured according as the Colloques or Synods shall judge expedient.

Article 4.

The disputes of Religion with the Adversaries shall bee regulated, in such sort, as that the Ministers shall not begin the onset and if they be engaged in verball Disputations, they shall not doe it but accor­ding to the rule of the holy Scripture not giving place to the Ancient Doctors, for the judgement and decision of Doctrine; they shall not enter into dispute unlesse it be regulated by writing respectively gi­ven and signed. And as for publike dispute, they shall not enter into it, but by advise of the Consistory; and of a certaine number of Pa­stours which for that effect, shall be chosen by the Colloques, or Provinciall Synods; They shall not enter into any dispute or gene­rall conference, without advise of all the Churches Assembled in a Nationall Synod, upon paine to the Ministers which shall doe to the contrary, to be declared Apostates, and forsakers of the Vnion of the Churches.

Article 5.

The Churches ought to take notice, that the Ecclesiasticall As­semblies, of Colloques, and of Provinciall Synods▪ as well as Natio­nall, are the chaines and butteresses of their Vnion, and concord, against Schismes, Heresies, and all other inconveniences, to the end that they doe their duty, and employ themselves by all meanes un­to what the said Assemblies shall order and Decree. The Pastours shall come every one of them, accompanied with one Ancient in the Ecclesiasticall Assemblies, and if they be sent alone, they shall not have more regard unto their Instructions, then unto them of the Ancients when they shall come alone.

That which cannot be finally concluded or determined in the Consistory shall be brought unto the Colloque, and thence to the Synod.

CHAP. VII. Of Ecclesiasticall Assemblies.

Article 1.

IN a Colloque the neighbouring Churches shall assemble them­selves twice every yeare, if it may be, or foure times according to the Ancient custome.

This is reserved unto the wisdome of the Province, thither the Ministers shall come, with one Ancient of every Church.

Article 2.

Such Assemblies and Colloques shall be made to advise concern­ing differences and difficulties, which may be propounded, and which may happen in the said Churches.

Article 3.

Thence also the Ministers shall propound the word of God every one in his turne, to the end that men may know how every one hath done his duty, by exercising himselfe in the study of the Scriptures, as likewise of the method and forme he useth in the handling of them.

Article 4.

The Authority of the Colloques is subject to that of the Provin­ciall Synod, as the Consistory is to the Colloques.

Article 5.

The Colloques and Synods shall advise to limit the bounds of the places, within which every Minister may exercise his Ministery.

Article 6.

The Censures of the Pastours and Ancients, shall be upon the issue of every Colloque.

CHAP. VIII. Of Provinciall Synods.

IN every Province the Ministers of every Church shall assemble themselves, once or twice in the yeare, as they may according to the wisdome and discretion of the Synod.

CHAPTER IX. Of Nationall Synods.

Article 1.

NAtionall Synods shall be Assembled from yeare to yeare, so far forth as possibly they may.

The Synod of Montpellier and another of Gorgeau have ordered the Convocation of Nationall Synods to bee from three yeare to three yeare.

Article 2, 3.

And because it is at this day difficult and dangerous to assemble a Nationall Synod, in great number of Ministers and Ancients; It is decreed for this time onely and during such difficulties, that the Brethren assembled in every Provinci [...]ll Synod, (so far-forth as pos­sibly they may) choose two Ministers, and two Ancients▪ the most expert in the affaires of the Church for to send them thither in the name of all the Province, and that the Deputies come thither with sufficient Testimonies, and charged with good Instructions, signed by the Moderator and Scribe of the Nationall Synod. And to the end there be no failing, the Provinciall Synod shall name three or [Page 58] foure Pastours, and as many Ancients, because if they which were first named be hindered by sicknesse, or other lawfull impediments to undertake the journey, there bee others which may serve in their place.

In the Nationall Synod at Charenton 1644. and 1645. expounding the third Artic [...]e of the fourth chapter of the Discipline; The Assem­bly declares, that the Instructions wherewith every Province char­geth the Deputies, which she sendeth unto the Nationall Synod ought to be resolved in the Provinciall Synods by plurality of voyces, and signed in the said Assemblies by the Moderators, and for default thereof they shall no more regard, what they propound, then they doe the Propositions which particular men shall advance of their owne heads, and without Commission.

In the same Synod, it is inserted, that because of divers defects met withall, in sending Letters from the Provinces, it is enjoyned unto all to insert in them the proper names, and sur-names of the Deputies,

To wit, of good Letters, in the bottome of which the submission shall be set downe in these words for substance;

Wee promise before God to submit our selves, to all which shall bee concluded, and resolved on in your holy Assembly, to give obedience and to execute them with all our power, and that wee are perswaded that God will governe there, and will conduct you by his holy Spirit in all truth and equity by the rule of his Word, for the good and edification of his Church, and to his great glory, and this is that wee demaund of God in our prayers.

This is that which was framed in the generall Synod at Vitrey held in the yeare 1617. conformable whereunto shall bee the submission required in the Letters, of them which are deputed in Provinciall Synods.

Article 4.

In the beginning of Nationall Synods, shall be read the Confessi­on of Faith of the Church of France, with the Articles of the Discipline.

Article 5. 6. 7.

All Ecclesiasticall things may be definitively decided and resolved in a Nationall Synod.

CHAP. X. Of holy Exercise.

Article 1.

THey shall correct the irreverence which they shall perceive in many, when they are present at publick prayers, or domestick, in not uncovering their heads, nor bowing the knees, a thing which is repugnant to common piety, causeth suspition of pride▪ and may scandalize the good, and therefore the Pastours and Ancients, yea, and the chiefe of every family, are war [...]ed to watch carefully for this, that during the said prayers, every man without exception, or acception, give by exteriour signes, testimonie of the humility of his heart, and of the homage which he owes, and is to make unto God; except any one be hindered for so doing by sicknesse or otherwise, whe [...]eof the determination shall be lef [...] unto the testimony of his owne conscience.

Article 2.

The Congregations of the faithfull, being likewise ordained to sing to the praise of God, and to comfort and fortifie themselves, by the use of Psalmes, all shall be admonished to be present in the Con­gregations, and they which shall thence absent themselves through contempt, shall be censured, as also they which uncover not their heads so long as they sing, as well as in the time of the Celebration of the Sacraments, so farforth as they may, as at other times.

Article 3.

In the time of sharpe persecution, be it of Pestilence of Warre, of Famine, or other great affliction, when they will choose the Mini­sters of the word of God, and when there shall be question of As­sembling Synods, they may if necessity require it, denounce on a cer­taine day one or more publick and extraordinary prayers with fa­sting, howbeit without scruple or superstition, and all upon great causes, and considerations, and the Churches are admonished to con­forme themselves one unto the other in celebration of the Fast, so far-forth as possibly they may, according to the conveniency of time and place.

Article 4.

The Churches which have beene accustomed to make publick prayers upon certaine dayes may keepe the order, which they have a long time happily observed, and other Churches are to conforme themselves therein according to the meanes it shall please God to give unto them hereafter.

The Pastours ought to reprove them which contemne the fre­quenting of Sermons, and neglect the use of prayers, which ought to be performed in private houses, by the chiefe of the Families, and their domesticks.

Article 5.

They shall not make Prayers nor Sermons, at the enterrment of the dead, to prevent all superstitions, and they shall not give pub­licke Almes, at the said enterrments, to prevent the inconvenien­ces, which may happen; and they shall be exhorted, which accompa­ny the body to the grave, to behave themselves modestly during the Convoy, meditating according to the object, which presents it selfe, as well of the miseries and shortnes of this life, as of the hope, of the happy life to come.

Article 6.

Because mourning consists not in the habits, but in the heart, the faithfull are admonished to behave themselues there with all mo­desty, rejecting all ambition, hypocrisy, vanity and superstition.

CHAP. XI. Of Baptisme.

Article 1.

BAptisme administred by him which hath no vocation, nor any Commission, is altogeather null and invalid.

Article 2.

A Doctor may not Preach, nor administer the Sacraments in the Church unles he be chosen Doctor and Minister.

Article. 3.

A Pagan or Jew, of what age soever he be ought not to be Baptised before he be instructed in Christian Religion, and that it appeare so by his Confession.

Article. 4.

The Children of Fathers and Mothers of the Romish Church, and of excommunicat persons, may not be received, into the Bap­tisme of the Reformed Churches, although they be presented unto them by faithfull suretyes, if they have Father and Mother, when they have no Father, or if they consent not when consent is requi­red, nor transmit their authority, yet yeild their rights unto the surety, in regard of instruction, with promise that they will suffer their Children to be instructed, in the true Religion, they may be Baptised.

Article 5.

The Children also of them which are called Bohemians, Saracens, or Egyptians, may be received into the Baptisme of the reformed Churches, upon condition, that the suretyes oblige themselves, for the education and instruction of them which are so Baptised.

Article. 6.

They shall not administer Baptisme, unles it be in Ecclesiasticall As­semblies, where there hath been a Church publickly erected; & where it is not publicke, and the Fathers through infirmity feare to bring them to be Baptised in the Assembly, the Ministers shall advise pru­dently how far they ought to yeild, though there be allwaies the forme of a Church, together with exhortations and publicke pray­ers. But if there be any Church whereunto the people cannot As­semble, the Minister shall not make difficult to Baptise the Child of a faithfull man presented unto him, with prayers and exhortations.

Article. 7.

For that we have no Commandement from the Lord, to take God Fathers and God Mothers to present our Children at Baptisme, there may be no expresse law imposed on persons to use it, howbeit for that the custome is antient, and brought into the Church for a good end, to wit to witnesse the faith of his Parents and at the Bap­tisme of the Child to charge themselves with the instruction of him, in case that death take away his Parents, also to entertaine the so­ciety of the faithfull, by amiable conjunction. They which will not follow this, but themselves alone will present their Children, they shall instantly be exhorted, not to be contentious, but to range them­selves to the ancient order, and accustomed which is good and pro­fitable.

Articles 8. 9. 10.

It is fitting that they which will present children at baptisme, be of age sufficient, as of 14. years of age at the least, and that they have received the Sacrament of the Lords Supper.

Article 11.

They which are suspended of the Supper of the Lord may not in the quality of God-fathers and God-mothers present children at baptisme, so long as the suspension shall last.

It is decreed that for whatsoever fault it be, the faithfull may not be refused to present children at baptisme unlesse that they have been suspended of the Sacraments by the judgment of the Consistory.

Articles 12. 13..

They of the Religion which present children by Proxie at bap­tisme, in the Roman Church, shall be sharpely censured as consent­ting to Idolatry.

It is demanded; If it be lawfull to accompany the Papists to the doors of their Temples; at the convoy of Baptismes and Mar­riages.

It is answered, they may not, and in such case they are lyable to censure.

Article. 14.

Touching the names given unto Children in Baptisme. In the imposition of names unto Children, Men ought to shunne on the one side over much precisenes, and on the other superstition and scan­dall, and for that this act as all other ought to serve unto the edifica­tion of the Church in such fashion that there, where the Fathers are suretyes, require that their, or other mens names be given to their Children, or being presented by them may be received; provided, that they be not names prohibited in this 14. Article, as names of office, of Angell or other notoriously ridiculous.

The Ministers shall be exhorted for the difficulty they make un­to names, henceforth to behave themselves with all modesty, with­out being so difficult.

Besides the Ministers are exhorted not to make any more difficul­ty in receiving names from Fathers and sureties at Baptisme, though they be not contained in holy Scripture, provided that they containe nothing which is indecent.

Article 15.

The Ministers shall admonish their flocks, to behave themselves with all reverence, when that Baptisme is administred, and to a­bate the contempt, that the greater part have of Baptisme, which they shew by departing out of the Assembly, when it is administred, [...] It is decreed that none depart the Congregation, unlesse great cause require it, upon paine to be censured by the Consistory.

Article 16.

The Consistory shall have an eye on them, which without great consideration, keep their children too long without being baptised.

The Consistory are charged to exhort the faithfull to present their children at Baptisme so soone as they may after their birth, and to censure them that are rebellious, even to the suspending them from the Sacrament of the Lords Supper.

The faithfull are to be exhorted as well in Sermons, as particular­ly, not to suffer their children to be unbaptized, if it be not upon ve­ry great consideration.

Article 17.

Though a faithfull Husband have a Wise of a contrary religion, yet is he not excusable, if the child be presented unto Baptisme in the Roman Church, therefore he shall not be received to partake of the Lords Supper, unlesse it be in case that he hath endevoured to hin­der it with all his power.

Article 18.

Baptisme shall be enregistred, and carefully kept in the Church with the names of the Fathers and Mothers, Godfathers and God­mothers, and Children baptized.

Article 19.

They shall enregister in he Booke of Baptisme the names of Fa­thers and Mothers of Children borne of unlawfull copulation, so far-forth as they may possibly know it unlesse them that are borne of incest, to the end that the memory of so enormous a wickednesse may be extinguished, in which case it shall suffice to name the mother, with him and her which present the child, and of all illegitimate, there shall be mention made that thy are borne out of Marriage.

CHAP. 12. Of the Lords Supper.

Article 1.

WHere there is no forme of a Church, it is not permitted to administer the Sacrament of the Lords Supper.

Article 2.

Children under the age of twelve yeares shall not bee received to the Sacrament of the Lords Supper.

Article 3.

Priests, Monkes, and other Ecclesiasticks of the Church of Rome shall not be admitted to partake of the Lords Supper, untill they have made publick acknowledgement of their forepassed life and profession.

Article 4.

Beneficed men which beare the name and title of their Benefices, and they which mixe themselves with Idolatrie, directly or indirect­ly, be it by enjoying their Benefices themselves, or by the hands of another, shall not be received at the Supper of the Lord.

Article 5.

Ministers shall not receive them which are of other Churches unto the Supper of the Lord.

Article. 6.

A deafe and dumbe man, which by signes, and evident tokens, and gestures, shewes, so far-forth as he may his Piety and Religion, may be received to the Supper of the Lord, when by long experience, and holinesse of life, the Church may perceive that he hath faith, and shall truly have learned the knowledge of God.

Article 7.

The Bread of the Lords Supper ought to bee administred unto them, which cannot drinke wine they making protestation they doe it not out of contempt, and essaying so farforth as possibly they may, to put the Cup unto their mouthes.

It remaines in the liberty of the Pastours distributing the Bread [Page 65] and Wine, to use the accustomed words, the thing being indifferent, provided they doe that which tends to edification.

Article 9.

The Churches are admonished, that it belongs to the Minister for to administer the Cup.

Article 10.

For as much as in the distribution of the Lords Supper▪ many sick persons present themselves to the receiving of the Cup, which cau­seth many to be unwilling to take the Cup, and drinke after them.

The Pastours and Ancients are admonished hereafter to take or­der for it.

Article 11. 12.

It shall not be permitted to any for time to come, to present them­selves to another Church, for to receive the Supper of the Lord, without the leave of a Colloque or Provinciall Synod.

Article 13.

The faithfull which goe about to heare the word of God in one Church and to receive the Sacraments in another, shall be censured.

Article 14.

Though it hath been a custome in divers Churches of many places not to celebrate the holy Supper oftner then foure times in the yeare, howbeit, it is to be desired, that they celebrate it more often, the reverence required thereunto, being kept, as being a thing most profitable to the Church.

The Ancients of the Churches shall communicate at the Lords Supper, with the Pastours in the beginning of the Action, and the rest of the people in such order as the Consistory shall judge to bee expedient by the order of the Church; Synod of Montaubeau.

CHAP. XIII. Of Marriages.

Article 1. 2. 3.

ACT. 6. of the Nationall Synod at Charenton in December 1644. and January 1645.

The Province of Brittany, having by their Deputies asked if it [Page 66] ought to be permitted unto Pastours to solemnize the Marriages of Cosin germans, before they have obtained the dispensation of his Majesty.

The Synod forbids all, to undertake any thing in that kind, for that the contrary is expresly set downe in the particular expositive Acts of the Edicts.

Articles 4. 5. 6.

Touching cosin germans, be it by affinity or consanguinity the faithfull may not contract Marriages with them, unlesse it bee per­mitted by the Edict of the King.

Article 7. 8.

It is not lawfull to espouse the Sister of a mans Wife that is dead, for such Marriages are forbidden, not only by the Lawes, but also by the word of God; and although that the lawes of Moyses ordaine that when the Brother is dead without children, the brother shall raise seed to his brother; Howbeit that law given to the people of Israel, was temporall regarding only the conservation of the lignage of the people, there is another reason in the sister of the betrothed being dead, because that the Alliance is not contracted by commix­tion of blood.

Articles. 9. 10. 11.

No man may marry the Aunt of his Wife, such a marriage being incestuous, and when the Magistrate shall permit it, it shall not bee solemnized in the Church; wherefore the Pastours shall take care thereof, and for the same reason it is forbidden to marry the Niece of a mans wife.

Article 12.

Honesty and comelinesse permits not any man to marry the Wi­dow of his wives brother.

Article 13.

No man after the decease of his Wife, may marry her with whom he had committed Adultery in the life-time of his wife.

Articles 14. 15. 16.

The banes of Matrimony shall be asked in the places where the parties live, and shall be well knowne.

Article. 17.

The Banes shall be asked three severall Lord [...] dayes.

Article 18.

They which abide in places where the exercise of the Religion is not established may cause their Banes to be published in the Tem­ples of the Roman Church, because that it is a thing meerely po­litick.

Articles 19. 20. 21. 22.

The Banes of Widdowes which shall Marry againe, shall be pub­lished seven months and a half at the least, after the decease of her Husband, to prevent inconveniences and scandalls which may arise thereby.

Article 23.

Marriages shall be publickely solemnised in the Assemblies of the faithfull, and by the Ministery of Pastours and not of others.

Article 24.

The Church shall not solem [...]e Marriage in the dayes on the which the Supper of the Lord is administred, nor on the Dayes of a publicke Fast.

CHAP. XIIII. Of particular rules and advertisements.

Articles 1. 2.

IT is not lawfull for the faithfull to intermeddle with any thing which hath had Idolatry joyned therewith. But to hold Priories, Castles. Farmes and Rents to pay the Revenue unto Ecclesiasticks, seeing they are temporall Lords, it is a thing indifferent. Notwith­standing the faithfull shall be admonished not to intermeddle much with such things, if they finde any abuse in them.

Articles 3. 4. 5

Advocats and Proctours shall not give counsell in causes which are properly concerning benefices.

Article 6.

Bishops, Archdeacons, Officialls such as they are at this present have no right of Jurisdiction Civill or Ecclesiastick, how be it for that the faithfull are constrained to goe sometimes before them to obtaine their right, which otherwise cannot be obtained, they may [Page 68] have recourse unto them, being sent unto them by the Magistrate unto whom they shall first addresse themselves.

Articles. 7. 8.

It is a thing unlawfull in it selfe to exercise civill jurisdiction and procurations under Ecclesiasticks.

Articles 9. 10.

Because it is not lawfull nor expedient to goe to heare the Prea­chers of the Roman Church, and others which intrude into that of­fice, without any lawfull vocation, the flocke shall be hindred to goe to heare them by their Pastors, and they which shall goe shall be called to the Consistory and censured according to the exigent of the case.

Articles 11. 12. 13. 14. 15. 16. 17. 18.

Although the Priests falsly usurpe the tenths because of their admi­nistration, yet ought they to be payd in regard of the Commande­ments of the King to avoide sedition and scandall.

Articles 19.20.21.

All usury shall be straightly forbidden, and men shall regu­late themselves according to the Ordinanance of the King, and the rule of charity.

Article 22.

Swearers which rent the name of God by Oathes shall be severely censured.

Articles. 23. 24.

Men may not be deprived of the Supper of the Lord for any ordi­nary and accustomed fashion of habits in this Kingdome, but in this ranke they may not be comprehended, which are branded, with the notorious marke of impudicity, dissolution, and over curious novelty, as painting, naked breasts, and the like things, of which there is great abuse, as well in Men as Women.

For these things the Consistory shall proceed with a simple sus­pension of the Sacraments, to the end that they may range them­selves, to that which is most agreeable to Christian modesty.

Articles 25. 26. 27. 28. 29.

Dancings shall be repressed, and they which make a practise of dancing, after they have been oftentimes admonished shall be ex­communicated, when they shall continue pertinacious and rebelli­ous therein. The Consistories are to be exhorted thoroughly to [Page 69] practise the Article and to cause it to be read in the name of God, and authority of the Synods, and the Colloques; and Synods are to be exhorted to take care in their Consistories that they doe their duty in conserving of them.

Mummery, Jugling, Gaming, Puppet playing shall not be tolle­rated neither yet a French game, called Faire le Roybait, nor Shrove Tuesday be observed of the faithfull, they are all forbidden, &c.

Article 30.

They which call others to duells, or being called thereunto do ac­cept thereof which shall have [...]ulled their parties; Notwithstanding they shall have obtained their Princes favour or shall be otherwise justified they shal be censured even to the suspension of the Lords, Sup­per which suspension shall be speedily pub [...]ished and in case that they desire to be received unto the peace of the Church, they shall make publicke acknowledgement of their offence.

Article 31.

The Articles here contained touching the Discipline are not so re­solved on among us, but that if the benefit of the Church require it, they may be changed; howbeit it shall not be in the power of the Mi­nisters, Consistories, Colloques, or Provinciall Synods to add there­unto, nor to diminish from them, nor to change them without the advise and consent of a Nationall Synod. According to that which hath been agreed upon, in the last Nationall Synod held at Gorgean the first day of May 1601.

An Extract from the Acts of the Nationall Synod held at Rochell the 2. of Aprill. 1571.

THis present direction being read and dilligently examined ac­cording to the word of God, by all the Ministers and Antients deputed by the Churches of France; They have in the name of the said Churches promised and protested to keepe and observe them for the edification of the Church the conservation of the order and u­nion of them to the honour and glory of God.

Another Extract touching the Confession.

BEcause there is found among men divers sorts of Confessions, The Synod hath declared that to be the confession of Faith of the Reformed Churches in France, which beginneth thus; Wee be­leeve that there is one only God, &c. The which was presented in the first Nationall Synod held at Paris the second of May 1559. As when were present, Ja [...]e by the grace of God, Queen of Navarre the high and puissant Princesse; Henry, Prince of Navarre, and Henry Burbon Prince of Conde and the most Illustrious Prince Lewis, Count of Nassaw; and Messieur Gaspard Count of Caligne Admirall of France and many other Lords and Nobles of great quality.

Generall Acts of the Nationall Synod Assembled at Charenton &c.

THe Assemhly prohibits all Provinces to take an Oath of Schol­lers, to the prejudice of the right of al [...] Nationall Synods, and the common edification of the Churches that they shall never de­part from the service of the Churches of those Provinces in the Which they were first received in the Ministery of the Gospell.

At the requisition of the Province of Ceuenes, t [...]e Assembly for to explaine the first Article of the generall Acts, of the Nationall Sy­nod held at Saint Maixant, have declared that no particular Church may make enquirie after any Pastour without the permission of a Colloque or Provinciall Synod nor establish him by Act in pursuite of such an enquiry without advise be it of the Synod in body, or be it of the neighbouring Pastours attending the liking and agreement of the Synod.

The Province of lower Guyenne having desired that an injuncti­on were made unto all the Churches to keep conformity with them which have received the custome, that particular persons entering into the Church, humble themselves before God and every man a­part make his prayers, for the imploration of his assistance in the hearing of the Word.

The Assembly hath not judged it fitting to make a Rule of such a [Page 71] thing, which of it selfe is free; but hath left the Churches in their Antient usages, exhorting them all respectively to seeke that which tends to edification, and to avoyd all ostentation, affectation, and su­perstition.

The Assembly enjoynes a Collection to bee made throughout all the Provinces for the reliefe of the Captives detained in Argier, Tunis, and other places.

Upon the Remonstrance of the Provinces of Anjon, and the Isle of France, all the Churches which have places for Printing houses, are particularly charged, not to suffer any alteration or change to be made in the Translation of the Scripture, or in the Rithmes of the Psalmes, or in the text of the Confession of faith, Liturgy and Catechisme, without expresse order of the Consistory, authorised by the Provinciall Synod.

Upon that which hath been reported by certaine Deputies of Ma­ritime Provinces, that many comming from forraigne Countreys, which call themselves Independants, because they teach that every particular Church ought to govern it selfe, by its own proper lawes, without dependancy of any person in Ecclesiasticall matters, and without obligation to acknowledge the Authority of Colloques and Synods for their government and conduct, and establish their habita­tions in this Kingdome, which may hereafter cause great inconve­nience, if it be not in good time carefully prevented.

The Assembly fearing that the contagion of this poyson gaining insensibly, may bring confusion and disorder among us, and judgeing the said sect of Independants not onely prejuditiall to the Church of God insomuch as that it endeavours to introduce confusion unto the place where it hath its being, opening wide a gate unto all sorts of singularities and extravagances and taking away all meanes of bring­ing a Remedy thereunto, but also it is very dangerous to the State, so that if it have place, it will forme as many Religions, as there be particular Parishes, or Assemblies.

It is therefore enjoyned all the Provinces, and especially the Ma­ritime to take care that this evill take not footing in the Churches of this Kingdome to the end that Peace and uniformity, as well in Religion, as in Discipline, be inv [...]olably maintained among us, and that nothing be here brought in, which may alter in any manner the service which is due to God and the King.

A Report being made of certaine Writings printed, and Manu­scripts, by the which the whole nature of originall sinne is placed in the onely hereditary corruption incident originally in all men, and the imputation of the first sin of Adam is denyed.

The Assembly condemnes the said Doctrine, insomuch a [...] that it restraines the nature of sinne in the only hereditary corruption of the posterity of Adam, excluding the imputation of the first sinne, by which he is fallen. And forbids upon paine of all Censures unto all Pastours, Professours, and others which shall handle the said que­stion, not to depart from the common received sense of the Prote­stant Churches, which besides the corruption, have all acknowledged the said imputation unto a [...]l the posterity of Adam, and ordaine that all Synods and Colloques which shall hereafter proceed to the receiving of Schollers to serve in the holy Ministery to oblige them to the signing of this Act.

Because that the Adoration which is rendred by the Roman Church unto the Host, which shee pretends to consecrate, hath as well in their publick service, as when it is carryed in Procession, and to the sick, this false presupposition, for a maine foundation that by the Consecration it is made properly the very same body, which was taken out of the wombe of the blessed Virgin, by the eternall Sonne of God, unto whose divine Person it appertaines, as well be­fore as after his Incarnation; And because the Roman Church ren­ders and requires no other Adoration then that of Latria [...], for the Consecrated Host, and they of the Religion, in regard of the same follow another beliefe, touching the substance of the Host, which they hold to be after the Consecration of the same insensible and inanimat matter which it was before, cannot according to the sense of their consciences, and the fundamentall principle of Chri­stianity, attribute soveraigne Adoration unto a thing which by na­ture is not God, nor transfer the glory of the eternall God to any of the creatures of lower degree.

The Synod adjureth all by the profession which they make to serve the Lord purely, and by this irreparable prejudice which they cause on the one part to come by their inconsideratenesse, and on the other in regard of their owne consciences, which they shamefully betray, and for them of their fellow Citizens, which are of the Roman Re­ligion, whom they confirme in their superstition, as well as for the [Page 73] weake among themselves, whom they lead into errour, by the exam­ple of a prevarication, most unworthy of the name which they beare, to returne unto themselves, and to bewaile their estate, before the great God and Saviour Jesus Christ, whose Glory they have pro­phaned, so farre as in them lies.

It ordaines therefore that then, when the Host shall be carried by them of the Roman Church, that every one of them retire him­selfe, so soone as possibly hee may, not to give any scandall to his neighbour, and as for them which will not retire, feeding them­selves with this frivolous imagination, that they set n t their thoughts, as the Members of t [...]e Roman Church doe, which adore it with the same worship as they doe the Divinity perswading them­selves that they may conforme unto that custome, by a servile com­playsance in putting off the ha [...] then when the Host passeth if not for the cause of it (as their complaysancie requires) at least in honour of the Curate, or Vicar, which beareth it, or of them which accom­pany it, seeing they answer no [...] the intention of them which they thinke to gratifie, because they undertake to substitute a civill salu­tation, not a Religious worship▪ which the Church of Rome ordaines, and that they attribute it unto another object, then she propoundeth, resting themselves (against the Maxims of civility, received among all men) to honour, not as the Roman Church pretends) the Lord of Glory, but in his presence, and as it were in contempt of him, the Minister which sayes he is cal [...]ed to serve him, and that in the proper act of service, which he pretends to render unto him, nor yet to the duty of Christian sincerity, which requires that our deeds be verita­ble expressions of our desires, and not deceitfull shewes of that which is not only with our intention, but formally contrary, to blind malignantly the eyes of them which see and observe us; and lastly, not answering the example of the Ancient Christians, which could never suffer such disguisements, but holding them impious▪ and sa­crilegious▪ loved rather to expose themselves to death, then to de­part never so little from the fidelity, which they had sworne unto God in their Baptisme.

The Synod ordaines, that it be carefully declared unto them, that they may not continue in this hypocrisie with what pretext soever they colour it, without irreligion, and open mockery of God and of men, without scandall of their brethren, and mortall wounding of [Page 74] their owne consciences; and in case they continue in this ungodly resolution, Enjoyne all the Consistory, to pursue them with all Ec­clesiasticall censures, as unworthy of the Communion of the faith­full, after they have caused in all places where there is need, a pub­lick reading of this present Act, to the end that no man may pretend cause of ignorance.

Seeing that for a long time the patience and long-suffering of the Lord, which invites men to repentance, hath made way to his just anger against impiety, so that the fire of his indignation, which pas­seth from Region to Region, hath covered the face of Christendome with an universall conflagration, so that for the present his Almighty hand is armed and lifted up to smite; the warres, (the cause of the obduration of the people) continuing and menacing offenders with a totall ruine.

The Nationall Synod Assembled by the permission of the King at Charenton considering that the onely remedy of so many miseries, consists in the conversion of men, and in the humiliation of their hearts before the glorious Tribunall of that great God, whom they have provoked to jealousie; and that the perpetuall exercise of Chri­stians ought to be the renuing of themselves, and the cutting off of dead workes, to serve Gods holy name in Righteousnesse; and that true piety exhorts the faithfull as well in generall, as in particular, to offer unto the Lord of glory justly provoked, the reasonable sacrifice of a broken and contrite heart, unto the very feet of his most holy and divine Majesty; and the Provinciall Synods have summoned in their Divisions, Fasts, according as the particular necessity requires; And now to implore the grace and mercy of the Almighty and infi­nite good God, to obtaine his favour for the establishment of a ge­nerall Peace, the settlement of the Estate, the conservation of the Sacred person of the King, the benediction of his youth, the glory of his Crowne, and happy successe of his Armes, under the lawfull government of the Queen Regent, and the prosperity of all the Royall Stemme; Enacts, that a Fast of all the Churches of this Kingdome shall be Celebrated, the fourth day of May next, and that all the faithfull shall bee Advertised, to prepare themselves by the reading of this present Act.

Particular Acts.

REport being made by the Deputies of Normandy, of a Processe commenced by the chiefe of a Family, of the Church of Rouen, as well against her, which hath been (without permission) espoused by his Sonne, as against her Parents.

The Assembly ordereth that the Sonne, who hath beene deprived of the Communion, inconsequence of this difference, seeke the grace of his Father by all duties of submission and respect, according to the word of God and that the Father be intreated, and earnestly sought unto by the Consistory to limit time, in which he will be pleased to voyd the suite, which time being passed, the Sonne may be admitted to the participation of the Lords Supper.

The Church and Academy of Sedan, having represented by Let­ters, the favourable and gracious entertainment, which they doe re­ceive, and have received from their Majesties, since they have thought good to incorporate the Principali [...]ies of Sedan and Ran­court unto France, and that they need that by order of this Assembly Schollers be sent unto them, as unto other Academies of this Kingdome.

It hath been Decreed that Answer shall be made unto them, to te­stifie the joy that all the Churches take in their prosperity, and to assure them that their Academy shall be alwayes upon an equall con­sideration with others in this Kingdome.

The Academies for them of the Religion of the Kingdome of France.

1. MOntauban, 2 Nisme [...], 3 Die, 4 Saumu [...], 5 and last Sedan lately added.

A Colledge erected at Chatillon for Schollers, founded by Marshall Chatillon and others, with Contribution of the Churches. Contribu­tions unto those Academies, by particular Churches in all the Pro­vinces. The whole summe which is levied, amounts to fifteen thou­sand eight hundred Livers.

A Division of the summe of fifteen thousand eight hundred livers, (every liver being two shillings of English money) remaining of the summe of sixteene thousand livers accorded by his Majesty, payd to defray the charges of the Assembly.

There being 54 Deputies every one of them received 292 livers, 11 sous, by the hands of Monsieur de la Veilliere.

Anjou for foure Deputies, 1170 livers 7 sous.

The Isle of France, for 3 Deputies, to wit, Sieur Blundell, Drelin­court, and Le Cog, 877 livers, 15 sous.

Normandy, for foure Deputies, 1170 livers, 7 sous, 4 deniers.

Dauphancy, for foure Deputies, 1170 livers, 7 sous.

Ceuenes 1170 livers, 7 sous.

Bearne for two Deputies, 585 livers, 3 sous.

Lower Guienne for two Deputies, 585 livers, 3 sous, 6 Deniers.

Xantaigne for foure Deputies, 1170 livers, 7 sous.

Vivarets, for foure Deputies, 1170 livers, 7 sous.

Berry for foure Deputies, 1170 livers, 7 sous.

Poicton for foure Deputies, 1170 livers, 7 sous.

Britany for two Deputies, 585 livers, 3 sous.

High Guyenne for foure Deputies, 1170 livers, 7 sous.

Lower Languedock for foure Deputies, 1170 livers, 7 sous.

Burgundy for three Deputies, 877 livers, 15 sous.

Province for two Deputies, 585 livers, 3 sous.

The two hundred livers remaining, are to bee employed to defray the charges of the two Deputies (if they have need) as hath been observed before.

By reason of the dearnesse of Provision, the journeys of the De­puties have been taxed, according to the requisition of sundry Pro­vinces at 6 livers the day.

The Province of Anjou have required, that the right of the Con­vocation of the next Nationall Synod, be continued unto them of the said Province.

The Synod hath accorded unto them their Demands, and Agrees, that after the expedition of the breuet of his Majesty, the said Province shall have the said Convocation, and the Synod shall Assem­ble at Loudun.

It is agreed that unto the Acts Signed by the Secretaries of this [Page 77] Assembly, shall be given the like faith, as if they had been signed by the Moderators, and the whole body of the Synod.

Six Ministers were deposed this Synod for changing their Re­ligion.

One of them named Esay Laurent, aged fourscore yeares, was deposed for Simony, and Rebellion to the Discipline.

Particular Acte.

SIeur Blundell, who was employed in the service of the Church of Houden when he was deputed by the Province of the Ile of France, and hath since been drawne thence by the last Provinciall Synod, which hath permitted him his Residence at Paris, for to in­tend his studies, as it may appeare by reading of the Act, of the sayd Synod.

The Assembly being entreated first to judge of the quality which ought to be given him by the Acts of this Nationall Synod, and to take into consideration if it may approve his Residence in Paris; Secondly, they are to advise, in case they are to prepare themselves to answer unto his said Treatise of Primacy, if it bee fitting that hee keepe himselfe neare to defend it, or if they thinke it fitting, that that charge ought to be given unto some other, hee leaves it to their consideration, as also all which concernes the disposition of the Churches, as likewise the ordaining, that all they which can make any observations upon the said Treatise, may communicate their Instructions, to the end that profit may be reaped thereby. Thirdly, if the Treatises of which he hath produced a List by him composed on divers matters concerning Theology, and History, may be of any profit.

Fourthly, if that in case that the Aydes which hee had hither­unto at Paris, faile him, or that hee find himselfe too much di­verted, if it may be permitted him to retire himselfe elsewhere, or without any charge of the Churches, he had the meanes to intend the defence of the truth, according to the Arrests of the Nationall Synods, of Castres Charenton and Alenson, and to end the rest of his dayes in serving God and his Church.

The Synod acknowledging the profit that the Publick receives of [Page 78] his learned labours, and that to finish them he cannot bee in a more proper place then Paris, as well because of the communication which he may have there, with divers learned men, as for the reason of the use of many rich Libraries of France, he continue there his Residence. As for that which concernes the quality which is justly due unto him, of the Minister of the Gospell, it is enjoyned him to keep him­selfe neare, for to answer to his booke of Primacy, as being a person which may acquit himselfe therein very worthily; he is exhorted also to put in light so soone as hee may, the Treatises of Theology and History, the List of which have been read in this Assembly, and of which we hope that the Church of God shall receive very much edi­fication; It is enjoyned him particularly to hasten the Edition of his Treatise of Bishops and Priests, by the which he shewes that there is small appearance that Saint Peter was ever at Rome. And because that the Assembly knowes his excellent gifts, amongst other things the great knowledge that he hath in the Antiquity of the Christian Church, which causeth all the Churches to esteeme of him greatly; They cann [...]t in any sort consent to his departure out of the Realme, and exhort him to continue his dwelling at Paris, for to enjoy the helps there before mentioned, which the providence of God hath presented to him, to accomplish his designes.

But because it is not just, that he travell incessantly for the pub­lick, and that he employ himselfe in undertaking the taske, which the Nationall Synods have given him, without reciving some profit thereby.

This present Synod considering him as an honourable professor, haue granted unto him by the uniforme advise of all the Deputies of the Provinces, (besides that which the said Province of the Isle of France and the Church of Paris furnish unto him) an Annuall Pen­sion of 1000 livers, which shall be carefully payed by the Provinces, according to the direction hereafter mentioned, and proportionably to that which they furnish for the Academies, and by the same wayes shall they be obliged to send every yeare to the Consistory of the Church at Paris.

The Assembly being much grieved, that they cannot give unto him an acknowledgement more proportionable to his gracefull qua­lities, and his incomparable travells.

A Division of the summe of a thousand livers accorded by the Na­tionall Synod unto Sieur Blundell, Minister of the Gospell, to be gathered of the thirteene Provinces following.

FIrst of the Province of Normandy the summe of 157 livers, 3 sous.

Of the Province of Dauphine, 157 livers, 3 sous,

Of the Province of Bourgogne, 13 livers, 4 sous.

Of the Province of lower Languedock, 112 livers, 3 sous.

Of the Province of Anjou, 89 livers, 10 sous.

Of the Province of Xantaigne, 100 livers, 12 sous.

Of the Province of high Languedock, 104 livers, 4 sous.

Of the Province of Britany, 13 livers, 12 sous.

Of the Province of Berry, 35 livers, 13 sous.

Of the Province of Poictou, 102 livers, 3 sous.

Of the Province of lower Guienne, 94 livers, 4 sous.

Of the Province of Ceuenes, 26 livers, 2 sous.

Of the Province of Bearn, 6 livers, 11 sous.

Observations upon the Reading of the Discipline.

THe tenth Article of the thirteenth Chapter shall be made cleare in these termes.

The Person Betrothed may not marry, the Mother of her which was betrothed unto him deceased unlesse it be in case, that the Magi­st [...]ate hath Authorized it by his ordinance, which shall be expected, as well by the Pastour, as by the parties Contracted.

The twelfth Article shall be set downe in forme following;

As for Espousing the Widow of the Brother of the Wife deceased, though honesty and decency seeme not to permit it, the Church shall make no difficulty to solemnize such Marriages of they find that the Contract hath been before authorized by the Magistrate.

The Province of Britany having by their Deputies demanded if it ought to be permitted to Pastours to Solemnize the Marriages of Cosin germans, before they have obtained the Dispensation of his Majesty. The Synod forbids all men to undertake any thing in that kind for that the contrary is expresly prescribed, by the particular Articles Expositists of the Edict.

Complaint having been made by one of the Provinces against Sieur Amarant, Pastour and professour in Theology at Saumur, as having swarved from the rules of the Synod of Alenzon, by the Edi­tion of the booke of Reprobation, and Remonstrance being Respe­ctively made by the Province of Anjou, and by the said Sieur Ama­rant, for the Church and Academy of Saumur.

The Assembly judging that the reciprocall complaints, and threat­nings, ought to be buried, by a Religious Amnestye, and desiring to settle for time to come, a good and permanent Peace within the Churches, as well in generall as in particular.

And to satisfie the Requisition of all the Province, which have universally required the punctuall confirmation and observation of the Arrests of the Nationall Synod of Alenzon; The Synod forbids upon pain of all Censures, all Pastours and Professors, even to the De­position of their Charges, to Write, Preach, or Dispute one against the other, about the matters declared and explained in the Synod of Alenzon, or to publish any Books concerning them.

Decrees likewise that all Professors shall answer for their Les­sons, Theses and Disputes unto their Provinciall Synod, which shall render an account thereof unto the Nationall Synods.

It enjoynes also most expresly, all Students in Divinity upon pain to be declared unworthy for ever to serve in the holy Ministery, to abstaine hereafter from all contestations and debates upon unne­cessary questions, as of the orders of the Decrees of God, of uni­versall Grace by the preaching of nature, which may lead unto sal­vation, and other heads, which may be set forth to exercise the cu­riosity of men; For them which they shall examine to bee received into the Ministery, they are to proceed with them in all charity, re­quiring of them (according to the Discipline) besides requisite suf­ficiency a Confession conformable to that of our Churches, to their Liturgy and the Decrees of Alez, Charenton, and Alenzon, the which they shall signe with this present Act.

After the reading of this rule whereunto Sieur Amarant promi­sed to submit himselfe, he desired that it would please the Assembly not to suffer, that by publick writing comming from without the Kingdome his doctrine should be rendered suspect, and his Reputa­tion tainted that they would leave unto him the liberty to employ himselfe in the defence of his innocency, and to use his naturall [Page 81] right in repelling the injury, and clearing the blames.

It hath been decreed, that if any such thing happen, hee shall in­treat for permission to write for his defence in the Provinciall Sy­nod of Anjou, which shall advise of that which shall bee most expe­dient, as well for the consolation, as the common edification of the Church.

The Synod being upon the point to frame a writing containing the complaint of the Churches, and particularly against the Infracti­ons of the Edict, made within all the Provinces, as well before the Convocation, as since, Monsieur the Commissary hath Remonstrated, that the intention of his Majesty, was not that they should take in their Assembly any deliberation concerning politick affaires, but withall, he will not hinder the compilation of a writing, to take paines in particular about the Instructions wherewith the Deputies were charged, as well to bring from their Provinces, by their Sy­nods, as since their arrivall in this place, by the Churches and par­ticular Interests, with which they have made their Addresses by Letters.

The Synod submit themselves fully, to the order prescribed by Monsieur the Commissary.

A Copy of a Letter written to the King.

SIR, We have deputed the Sieurs de Langley, and Cattiby Pa­stours, and de Maraude and Pelena Ancients, to lay downe at the feet of your Majesty, the most humble action of Graces which wee owe unto your bounty, having happily begun, and finished our Synod under your royall Authority, and to intreat your Majesty with all the powers of our soules, to heare favourably the most humble requests of your most faithfull and most obedient Subjects of our Religion which mourne in many places of this Kingdome, seeing themselves deprived of the meanes to serve God, according to the sense of their consciences, in the Liberty which hath been granted them by the Edicts of the Kings your Prede­cessours of most glorious memory, and confirmed by your Majesty upon your comming to the Crowne; and deploring, that by the rigour of some of your Officers, they be excluded of their Charge and government of [Page 82] all sort of Trades and Occupations, a dealing which hath taken from them contrary to the intention of your Edicts, the meanes by which they may be able to gaine their livelihood, as well as other of your subjects; These things, Sir, shall be more particularly represented to your Majesty, by the writing of Complaints, which we have taken the hardines to present unto you, and unto which we hope to receive favourable Answers, to the end that the throne of your Majesty, being grounded upon piety, & Justice, during your happy Raigne, that Equity and Clemency meet together, and all sort of vertue flourish, and the heaven poure downe his most pretious Benedictions, as well upon your Sacred person, as upon your people in such sort, as that after they have seene the glorious Victories, and magnifi­call triumphs of David, they may behold to succeed, the peace, happinesse, and abundance of Solomon. We may end our dayes praising God, blessing your Majesty, and leaving to them which shall come after us, the condi­tion in the which we principally take glory in, To be for ever, of your Majesty, Sir,

The most humble, most faithfull, and most obedient subjects and servants, the Pastours and Ancients Assembled in the Natio­nall Synod, and for all.
At Charenton 27th January 1645.

A Copy of the Letter written to the Queen Regent

MADAM,

AS we have opened this Assembly with the most sincere protestation of our fidelity, so now we finish it with most humble thankes, which are due to the bounty and clemency of your Majesty, wee shall Madam, be altogether ingrate, of wee all find not in our selves a most deepe resentment of yours, and the Kings favours; Because that it is by the favourable permission if your Majesty that we have obtained the liberty to have our meeting in this place, where the incomparable wis­dome, which holds the helme of your Regency governs the French Em­pire, with so much good successe, as that it possesseth an happy tranqui­lity, so that whilst other neighbouring Kingdomes mourne, being beaten with fearfull tempests, wee have had the good hap to busie our selves [Page 83] in our affaires, under the shaddow of your royall protection with all safety.

And seeing that your Majesty hath dained not only to accord un­to us, a generall Deputy by whose mouth our humble supplications may enter into your most Sacred thoughts, but also to poure out of the source of your liberality upon all this Assembly so many singular testimonies of the bounty and grace of your Majesty, which touch most sensibly our spirits.

Wee dare as yet, send prostrate to your feet Sieurs Langley and Cat­tiby Pastours, with Sieurs de Maraude and Pelena Ancients, newly to present unto you, our most humble thankes, and to implore the protection of the Kings Soveraigne Iustice, in the name of all them, which living with us under the benefit of the Edicts confirmed by the King at his comming to the Crowne suffer contrary to the intention of your royall Clemency divers troubles in all the Provinces of the Kingdome.

If the assurance wee have of hearts enflamed, with zeale for the service of our lawfull Prince, and grounded upon the inviolable fidelity of generous thoughts, not to yeeld to any of your people in most entire obe­dience, but to live and die therein, with constant Resolution, be capable to excite our just hopes, wee shall live, Madam, in this to obtaine of your grace, the generall remedy of our evills. And after naturall obligations of faithfull subjects, and religious among Christian people, to enter into that of servants, filled with good deeds which desire not to possesse their lives no longer then employing them in most ardent vowes, for the preservati­on of the person of the King, the deare Son of your Majesty obtained of heaven by the common supplications of all France for the benediction of his youth, for the establishment of his Scepter, sustained now by your Roy­all hands, and for the perpetuall glory of your Majesty, continuing ever, Madam,

Of your Majesty, the most humble, most faithfull and most obedient subjects and servants, The Pastours, An­cients, &c.
At Charenton, Ianuary 27. 1645.

The Confession being read, it was Signed, by all the Deputies, which have unanimously in the name of all the Provinces made so­lemne Protestation of their continuance in the Inviolable profession thereof, even to the last gaspe of their lives.

An Act that is to be published against Sieur Militier. Sunday, January 29. 1645.

Most deare Brethren,

IT is a long time that you have beheld with griefe the Sieur Theo­philus, Brocheur Sieur de Militier employed to withstand by writings published, the beliefe of our Churches, and that you have been wounded with just griefe caused by the scandall of his proceeding, totally differing from the duty of a Person raised from his infancy in the profession of the true Religion, the which he hath in such sort contemned, as that he loves rather, to abound in his own sense, and to leave himselfe seduced by his owne proper prejudgings, then to hearken never so little to the Re­monstrances, which have been made unto him in all charity.

First by the Consistory of this Church, and in the pursuance thereof by the Nationall Synod assembled at Alenson, in the yeare 1637. by expresse order whereof the Consistory denounced against him, that for default of returning unto himselfe within six moneths, and giving glory unto God, he shall not be acknowledged for a member of this Reformed Church.

This just and necessary advertisement having no way touched him, and not having hitherto produced any other effect, then to render him the more inexcusably obstinate; The Nationall Synod of the Reformed Churches of this Kingdome, desirous to remedy a scandall so long con­tinued among them, and to procure, so much as in them lyeth, your edifi­cation, came to this Conclusion in this place, confirming the proceeding Arrest assembled at Alenson declare unto you by our mouth, that the said Sieur de Militier long since, more then ten yeares being deprived of the Communion of the Lords Table, and cut off from the Church in the yeare 1638. and from the number of the faithfull of our Confes­sion, may no more be accounted by you among the members of the Refor­med Churches. Pray the Lord that touching his heart with all the puis­sant vertue of his Spirit, he may returne himselfe from the gall of bit­ternesse and that he would be pleased to give him the grace to turne him­selfe from darknesse unto light, and from error unto truth, to the end that as the fall of this personage hath for many yeares afflicted your spirits with just sorrow and griefe, so you may be edified and comforted by his Repentance, Amen.

A Formulary of Baptisme, OR, The manner of Baptizing those, who from Paganisme, Iudaisme, and Mahumetisme are converted to the Christian faith: as also of those Anabap­tists, who have not been Baptised before; Drawne and Com­posed in the Nationall Synod of the Reformed Churches of France, Assembled at Charenton, in the yeare of our Lord 1644. Being the 26 of December. Printed first in French, by Samuel Petit &c. in the yeare of our Lord 1645. and now faithfully Translated into English.

AFter that the Catechumen, or party that is to bee Baptised, hath been sufficiently Instructed and Catechised, so that hee is able to give an account of his faith, and that the Church by irreproveable witnesses is satisfied concerning both the inte­grity of his life, and his Instruction, he shall by the said Witnesses be pre­sented to the whole Congregation to be Baptised in their presence, And the Minister shall say unto him;

1 Quest. Doe you not ack [...]owledge that by nature you are a child of wrath, worthy of death and eternall malediction?

Answ. I doe.

2 Quest. Are you not sorry and grieved for all the sinnes you have committed since you were borne and doe you not promise that you will forbeare henceforth for ever?

Answ. Yes.

3 Quest. Doe you not from your heart renounce to the seduce­ments and wiles of the Divell and his Angells, to all the Pomps and vanities of this world, and to all the Affections and concupisence of the flesh?

Answ. I doe.

If hee be a Pagan, or Heathen, the Minister shall say;

4 Quest. Doe you not perceive that there is but one God, who hath created Heaven and Earth, who upholdeth all things by his pow­erfull Word, and in whom wee have our being, live, and move?

Answ. I doe.

5 Quest. Doe you not believe that this great God, who hath crea­ted heaven and earth, is one Essence distinct in three Persons of the same power and eternity, the Father, the Sonne begot of the Father from all eternity, and the Holy Ghost eternally proceeding from the Father and the Sonne?

Answ. I doe.

6 Quest. Doe you not beleeve, that this great God who never left him selfe without witnesse, did manifest himselfe unto men not onely by his Workes, which from their first Creation doe incessant­ly declare his praise and glory, but also by Revelation of his Coun­sell, for the salvation of mankind contained in the holy Scripture, commonly called the Old and New Testament.

Answer. I doe.

7 Quest. Doe you not beleeve that all these holy Scriptures are by Inspiration of God, and containe in them a perfect rule, both of our beliefe and of our lives?

Answ. I doe.

8 Quest. Doe you not ptotest that to the last breath of your life, you will resist the Devill whom hitherto you have adored, serving either Idolls made with hands, or the Host of heaven, or briefly those which by nature are not Gods?

Answ. I doe.

9 Quest. Rehearse the summary of your faith.

Answ. I beleeve in God the Father Almighty; &c.

10 Quest. Doe you not beleeve that this good God, who by the preaching of his Word, doth call us all to life and salvation, hath Instituted some Signes and Sacraments in his Church, which seale and confirme the truth of the Covenant of grace, which is proposed to us by the preaching of the Gospell?

Answ. J doe.

11 Quest. How many Sacraments doe you beleeve there be in the Christian Church?

Answ. Two, to wit, Baptisme, and the Supper of the Lord.

12 Quest. Doe you desire to be instructed concerning the nature and use of Baptisme, for which you are a suiter unto the Church?

Answ. I doe.

13 Quest. Our Saviour sa [...]ing to us, that wee must bee borne againe, shewe; unto us what wretchednesse and misery wee are all borne in: for if our nature must be renewed, to have entrance into the Kingdome of heaven, it is a signe that it is altogether perverse and cursed. In that therefore hee doth admonish us to humble our selves, and to be displeased in our selves, and by that meanes he doth prepare us, to desire and crave his grace, by which all the pervers­nesse, and cursednesse of our first nature may bee abolished: for wee are not capable to receive it, except wee be first emptied of all con­fidence of our owne vertue, wisdome and justice, unto a perfect con­demnation of all that is in us.

Now when hee doth put us in mind of our misery, hee doth like­wise comfort us by his mercy, promising to regenerate us by his holy Spirit unto newnesse of life, which may be to us an entrance into his Kingdome.

This regeneration doth consist in two parts: first, we must renounce to our selves, not following our owne reason, pleasure, and will; but captivating our understanding and heart, to the wisdome and ju­stice of God, mortifying all that is ours, and of our flesh: Then we must follow the light of God to obey & submit to his good pleasure, which he doth shew unto us in his Word, and to which hee doth lead us by his Spirit.

The accomplishment both of the one and of the other, is in our Saviour JESUS, whose death and passion hath such vertue, that partaking of it, we are as it were buried to sinne, to the end that our carnall concupiscence may be mortified in us.

In like manner by the vertue of his Resurrection, wee rise unto newnesse of life, which is from God, in that his Spirit doth lead and governe us, to produce in us such workes as may bee acceptable un­to him.

Neverthelesse, the first and principall point of our salvation is, that by his mercy he doth forgive us all our sinnes, not imputing them to us but blotting the memory of them, that they may not bee reckoned unto us, when we shall appeare before him to be judged.

All these graces are conferred upon us, when he is pleased to in­corporate us into his Church by Baptisme, for by this Sacrament hee doth testifie unto us the remission of our sinnes, and for this cause he hath instituted the Signe of Water, to figure unto us, that as by this Element all corporall filthinesse is cleansed, so he will wash and purifie our soules, that no further spot or staine may appeare; Be­sides, it doth represent unto us our renewing, which as wee said be­fore, doth consist in the mortification of our flesh, and that spirituall life which he doth produce in us.

So wee receive a double grace and benefit from G [...]d in Baptisme, provided that wee doe not voyd the vertue of this Sacrament by our ingratitude, first we have a certaine assurance that God will bee a propitious Father unto us, not imputing to us our sinnes and offen­ces; Secondly, that he will assist us by his holy Spirit that wee may be able to fight against the diuell, sinne, and the concupiscence of our flesh unto victory, that we may live in the liberty of his kingdome, which is a kingdome of Justice.

Since then these two things are in us accomplished by the Grace of JESUS Christ; It will follow that the vertue and substance of Baptisme is comprised in him: and in very deed we have no other washing; but by his blood nor no other renewing then in his Death and Resurrection: but as he doth communicate unto us his riches, and his blessings by his Word; so he doth distribute the same by his Sacraments. Now in this doth appeare the marvellous love of God towards us, in that these Graces which are conferred upon us in Baptisme (having before the comming of the Redeemer been con­fined to the nation of the Jewes, the middle wall of partition, which did separate the Jewes from the Gentiles, being by the death of the Lord JESUS taken away▪ hee hath poured upon mankind these saving waters of his grace in such abundance that in him now there is neither Jew nor Greeke, neither Male, nor Female, neither Circum­cision, nor uncircumcision, nor any other difference of outward estate or condition, which can exclude us from this great Salvation▪ which JESUS Christ will have preached to all Nations, and from the Co­venant of peace ratified by Baptisme, according to the charge gi­ven by him to his Apostles, saying, Goe ye and teach all Nations, baptising them in the name of the Father, and of the Sonne, and of the holy Ghost: And of this grace it is, that you my brother [Page 89] desire to bee made partaker by Baptisme: Is it not? Answer. It is.

14 Quest. But because entring into the house of GOD, every one is bound to looke unto his wayes, lest hee prophane the San­ctuary in presuming to offer there (according to the saying of the wise) the sacrifice of fooles and impious men, and that hee ought to bee purged from all leven of errour and malice; Doe you not detest all errours contrary to the holy doctrine taught in our Churches?

Answ. I doe.

If the Catecumen, or party to bee Baptised, bee a Jew or Mahumetane, after those words in the sift Question, Doe you not renounce, &c. the Minister shall adde.

4 Quest. Doe you not beleeve that this great God, Creator of Heaven and earth is one Essence, &c. as before in the fift Que­stion?

Answ. I doe.

Then hee shall as he unto the Jew:

5 Quest. Doe you not detest the Rebellion and hardnesse of heart of the Jewes, and doe you not aske God forgivenesse, that you have continued in it so long.

Answ. I doe.

6 Quest. Doe not you beleeve, that whatsoever God hath beene pleased to reveale unto us of his will, is contained not onely in the Books of the Old Testament, but also in those of the New?

Answ. J doe.

7 Quest. Doe you not beleeve that JESUS the Sonne of the blessed Virgin Mary, conceived in her by the ineffable power of the holy Ghost, and since by the unjust sentence of Ponce Pilat, upon the flanderous accusation of the Jewes condemned to the death of the Crosse▪ risen from the dead on the third day, and now raised to glo­ry, is God manifested in the flesh, the eternall Word of the Father, by which hee hath Created, and upholdeth this Universe, the blessed Seed which was promised unto Adam, presently after his fall, by vertue of which the head of the Serpent hath been bruised, the com­ming [Page 90] of whom all the Patriarks in Faith and Hope have expected, that great Prophet and true Messias, both by Moses, and other Pro­phets, which have been since him, foretold?

Answ. I doe.

8 Quest. Doe not you beleeve that the Lord Jesus, is the ful­filling of the Law in righteousnesse to every one that beleeveth; the truth of the Types and figures of it; the true Lamb of God, which takes away the sinnes of the world, and that in him dwelleth all the fulnesse of the Godhead bodily?

Answ. I doe.

9 Quest. Doe not you beleeve that now the observation of the Ceremonies of the Law is not onely superfluous, but also altogether prejudiciall to the conscience?

Answ. I doe.

After this the Minister shall propose the Questions that are set downe before; Rehearse the summary of your faith, &c. and those which follow; ¶ If the Catecumen, or party to be Baptized be a Mahumitane, after those words before mentioned, Doe not you beleeve that this great God, Creator of heaven and earth is one Essence, &c. the Minister shall adde.

5 Quest. Doe not you beleeve that the Scriptures of the Old and New Testament were inspired by him, and c [...]ntaine all his Counsell for the salvation of men, and are the onely and perfect Rule of faith and manners?

Answ. I doe.

6 Quest. Doe not you beleeve that JESUS, the Sonne of the blessed Virgin Mary, conceived in her by the power of the holy Ghost, and according to the flesh formed of her proper substance is God and Man blessed for ever, perfect God, and perfect man; Man made of a Woman in the fulnesse of times, and God, begotten of God the Father from all Eternity.

Answ. I doe.

7 Quest. Doe not you beleeve that the Lord JESUS from his first Conception according to the flesh hath beene Holy, Innocent, without spot, and separated from sinners, and that hee hath not [Page 91] suffered death for any businesse of his owne, but for ours only.

Answ. I doe.

8 Quest. Doe not you beleeve that his death is the propitiation of our s [...]nnes yea, of the sinnes of the whole world, and that this propitiation i [...] of infinite merit, by which salvation and eternall glo­ry, is acquired unto us?

Answ. I doe.

9 Quest. Doe not you beleeve that Mahomet was a notorious Impostor, and that his Alcaron is a sacrilegious rapsody of dreames full of absurdities, and of purpose devised to establish a false, and an abominable Religion?

Answ. I doe.

10 Quest. Doe not you beleeve that the Gospell of the Lord JESUS, is the power of God to salvation to every one that belee­veth, that the Christian Religion, is the onely Religion by which God the Father, hath manifested his good pleasure for the salvation of men unto the end of the world; that since the manifestation of it there is no other to bee expected: That the Lord JESUS CHRIST onely is that great Prophet promised to the faithfull of the old Testament; and that God having formerly spoken in di­vers manners unto men, before the Law, and under the Law, hath spoken to the Church of the New Testament by the mouth of his onely begotten Sonne JESUS.

Answ. I doe.

After that the Minister shall adde; Rehearse the Summa­ry of your faith, &c. and the other questions which follow.

If the Catecumen or party to be Baptized be an Anabap­tist, after that the 1. 2. 3. 4. 5. 6. 7. and ninth Questions set downe before, shall have beene proposed, the Minister shall goe on thus.

10 Quest. Doe not you beleeve that the Lord JESUS is, and shall be true God, and true man, in both his natures eternally; that according to his humanity, he was like in all things unto other men, sin only excepted, so that he was the true Son of Abraham, of David, and of the holy Virgin, of their bloud and seed issued, and that the substance of his body was formed, not in the Virgin onely, but of [Page 92] the proper substance of the Virgin also, agreeable to what the Apo­stle saith, that he was of the seed of David according to the Scrip­tures, that hee was made of a woman, and that he was partaker of flesh and bloud as other Children are.

Answ. I doe.

11 Quest. Doe not you beleeve that the Baptisme of Infants is founded upon the Scriptures, and in the perpetuall practise of the Church?

Answ. I doe.

12 Quest. Doe not you renounce with a sincere heart the errour of those who reject it, and doe not you repent that you have despised it hitherto?

Answ. I doe.

13 Quest. Doe not you beleeve that the establishment of Magi­strates is an ordinance of God, to which those that will not submit themselves bring condemnation upon themselves; and that all man­ner of obedience according to God, is due unto them?

Answ. I doe.

After this shall be proposed the 10 and 11 Questions. Doe you not beleeve that this good God, &c.

The Minister having spoken to his Catecumen, or party to be Baptized, whether Pagan, Jew, Mahumitane, or Ana­baptist, respectively shall adde.

Since wee are now about to conferre this holy Baptisme upon you; Doe you not protest that you will live and dye in the faith of the Lord Jesus, whereof you have made confession before, accompa­nying it with a good life and holy conversation; and to employ all your thoughts, speeches and actions, to glorifie God, and to edifie your neighbour, submitting your selves to the order of the Church, and to the Discipline of it, according to which this holy order in­violably ought to be maintained?

Answ. J doe.

After this the Minister shall adde; Let us pray God that hee will be pleased to blesse this ho­ly action.

O Lord our God, wisdome and mercy it selfe, wee blesse and praise thy holy Name, for that grace which thy good hand hath been pleased to shed upon this thy servant, who lay in the deepest darknesse of the shadow of death, whom thou hast inlight­ned, making the saving and quickning brightnesse of thy day-spring from above to arise upon him, drawing him from desperate hardnesse of heart, to soften his heart, and delivering him from the bonds of death, to restore life unto him: Lord as thou hast taken away the vaile that was upon his heart, calling him to ac­knowledge thee the onely true God, and him whom thou hast sent, JESVS CHRIST, and hast infused courage into him, to make publick Confession this day of thy most holy faith, and of the hope which thou hast dred in his soule, granting to him, to present himselfe before thee, to receive this holy Baptisme the seale of our Covenant, the pledge of the Remission of our sinnes, and the badge of our entrance into thy house, by a spirituall Re­generation, Cast upon him, good God, more and more, the beames of thy gracious aspect, forgiving him all his sinnes, and sprinkling his conscience with the pretious bloud of the Lambe without spot, which takes away the sinnes of the world, making him to feele the vertue of thy omnipotent propitiation, that thy Spirit may sanctifie him, and make him a new creature, that dy­ing to sinne, hee may live to Righteousnesse, and putting off the old man with his deeds, hee may put on the new man which is re­newed in righteousnesse and true holinesse, and as wee are now ready to poure upon his head the water of thy Sacrament, poure thou upon him the gifts and graces of that soveraigne Spirit, [Page 94] receiving him into the number of thy domesticks, and honouring him with the adoption of thy children: giving him grace to consecrate unto thee, during the course of his life, that obedience and that religious service that is due unto thee, and to persevere for ever in thy holy Covenant, that as now, wee doe receive him in thy Name to the Communion of the Church Militant, thou mayest bee pleased to lift him one day to the bosome of thy trium­phant Church, and joyne him for ever to the Assembly of the first borne, whose names are written in Heaven. Heare us, O Father of mercy, that the Baptisme which wee doe administer according to thy ordinance may produce its fruit, and its vertue, such as it is declared unto us in thy holy Gospell, in thy Sonne our Lord JESUS CHRIST, who hath commanded us to pray and say; Our Father which art in Heaven, &c.

Then speaking to those who present the Catecumen or party to be Baptised, the Minister shall say unto them;

As you have been charitably employed about Instruction and edi­fication of this our Brother, and are Witnesses of the Baptisme which by and by he is to receive by our Ministery; Doe you not promise here before God and this holy Assembly, that you will continue more and more to strengthen him in the faith, and to exhort him to all manner of good workes?

Answ. Wee doe.

This done, speaking to the Catecumen or party to be baptised, who waites on his knees to be baptised, and powring water upon his head the Minister shall say, N. upon these testimonies of your faith, which have appeared: J. Baptise you in the name of the Father, and of the Sonne, and of the holy Ghost. Amen.

FINIS.

Imprimatur,

IA. CRANFORD,

Entred according to Order.

Wardens.
  • Richard Whittaker,
  • Henry Seale,

A Looking-Glasse FOR ALL Proud, ambitious, covetous and corrupt LAVVYERS. Wherein they may see Their fore-Fathers Love and Humility.

Dion. Halicarn. l. 2. Li­vius l. 1. Plutarch. in Romu­lo. The like was used amongst the Thessalians, who called these kinde of Clients, Pe­nestae. And amongst the A­thenians, who called them Thetae. Lazius. Comment. Reipub. Rom. lib. 12. c. 3. De [...]pster. Antiquitatum. Rom. lib. 1. c. 16.17. Car. Sigon. de Antiquo. Jure Ci­vium Rom.WHen Rome was in her integri­ty, the great men studied the Lawes, and pleaded the cause of the poore without fee, Jure Clientela: Every eminent man having many [...]un­dreds, nay, some thousands of poor men under their protection, for whom they did, respondere de jure, make defen [...]e in Law. This was a mutuall Obligation of common charity; and these [...]nfeed Pa­trons were justly stiled, Sacerdotes Justi­tia, Priests of Themis the Godd [...]e of justice. But afterwards, Cùm abundantes divitiae desiderium im exere per luxum at­que libidinem pereundi perdendique omnia: When abundant wealth brought in luxurie to afflict the manners of the Common-wealth, they grew into corruption with the times, tooke fees, and became viles rubulae, Hackney Petty-fogg [...]rs, and Hucksters of the Law.

Now, though our Lawyers were never in that state of innocency to practice without Fee, yet were they never in that height of cor­ruption, and unlimited way of gaine, they are now in. I have heard old men say, they remembred when Lawyers at the beginning of a Terme, would stand at a pillar in Pauls, Temple-Bar, the corner of Chancery-Lane, and other Avenues, attending the coming in of their Countrey-men, with cap in hand courteously saluting them, and en­quiring what businesse brought them to Towne: not much unlike Water-men, plying for a Fare. But now they are growne to that height of pride, that a man can hardly (after long attendance) come so neare a great Lawyers study-doore, as to bid (God save him) with­out a fee or bribe. Nor are their fees of meane value three pounds, five pounds, six pounds being usuall, even for making a motion of five or six lines: and if he be a Lawyer interioris admissionis, a Privado or Favourite, so much is well given to buy his silence, that he appears not against you: Oh misery! poore men cannot go to the price of justice, and rich men are oft undone by buying it.Prevarication was so detestable to the Roman Patrons, when they tooke no fees, that hy the De­cent virall Lawes, it was enacted; Patronus si Clienti fraudem fecerit, sacer isto. But when they practised for fees, all-cor­rupting money taught them to sell their faith, and betray their Clients. Claudian. in Ruffin. Pro­fers arcana. Clientes fal­lit. Walter Norborne. Nor is it an unusuall thing for a Lawyer to be of Councell with one party, and to prevari­cate, and be of confederacy under hand with the adverse party. By these means, though there are so many Lawyers (besides Attourneyes, Clerks, and Sollicitours, to spring game for them) that they can hard­ly live one by another, that the multitude of Professors scandalizeth the profession, and oppresseth the Common-wealth: yet many of them rise from nothing to great estates, five thousand pounds, six thou­sand pounds, nay ten thousand pounds, twelve thousand pounds land by the year, (to the admiration and detestation of Forrainers) and purchase Ba­ronies and Earledomes. But this bought Honour, is Honour the Whore, not Honour the Virgin. And this is an evident demonstration of a decrepit Common-wealth, when these necessary Evills do so en­crease and multiply upon us. Nor do our Lawyers practise any thing more, than to please their more litigious Clients, by evading Lawes [Page 3] and Statutes, with intricate Pleadings, Mis-constructions, and De­layes, and where they faile, by enervating the Lawes under a pre­tence of Equity in Chancery. This Court was Griginally Officina Ju­ris, the work-house where Originall Write were made, it received Inquisitions and Offices post mortem, and dealt in some other busines­ses assigned to it by Acts of Parliament, and the Lord Keeper, or Chancellour, had the keeping not only of the Kings Great Seale, but of his conscience also; and did right to many men upon suppli­cation to him of wrong and torts done them by the King his imme­diate Officers, or Tenants, over-ruling that Law Maxime, The King can do no wrong, where Equity (sharper sighted then the Law) saw a wrong.Spalman. trifariam fa­cit Cancellariam. 1 Ministralem, que ori­ginis antiquae. 2 Judicialem, seu foren­sem, quae mediae antiqui­tatis. 3 Praetoriam, quae recen­tioris originis est, & hoc sensu Recordi Curia non habetur: huic subjiciun­tur casus Anomali & ex­orbitantes. But very few ages since, the Lord Keeper (un­der pretence of keeing the Kings consci­ence) takes upon him to have an-oare in e­verie mans boat, a conscience in every mans case but his owne; and exercises a Pretorian power, Secundùm Aequum & Bonum, according to equity and good conscience. Under which notion, the Ju­risdiction of this Court hath verie lately over-flowne the Land like a Del [...]ge; so that all sorts of civill causes, first or last, are ventilated there; and all other Courts are but Courts of Pie-pouldier, in compa­rison. And yet it ought to meddle but with three sorts of businesses.

1. Breach of Trust. Take away the the Statute of Uses (whereof we have little use) and this clause in almost gone.

2. Combinasions. Which are now made the impudent suggesti­ons of everie Bill, though never so apparently false: only to hold in the cause, which is a cleare confe [...]sion that frauds and deceits are the greatest things that this Court ought to deale in. Yet it is now become the common Sanctuary for all brabbling, and deceitfull persons, which ought to be a shelter for the simple and oppressed.

3. Accidents. Casus fortuiti. As when a man travelling with money to pay his debts, falls into the hands of Theeves, whereby he is enforced to fotfeit his security. Yet in this case the Common Law-Courts may give a remedy, and doe. Nor doth it appeare up­on [Page 4] what grounds in Law the Lord Keeper hath Conusans of these three recited points.

But now if a man have but communication of a Bargaine with a litigious crafty person, he will by the help of that thing called Equi­ty, cry it up for an absolute Bargaine, and enforce the performance of it. Nay, contrary to the Statute, 4. H. 4. c. 23. this Court is grown to that boldnesse, as to examine Judgements given in the Kings Courts (though anciently the Kings Bench did reverse Errours of the Chancery) whereby suits are revived, and have more then one life, and become almost immortall: What sute of Buffe lasteth halfe so long? Nay, the sutes which the children of Israel wore in their forty years peregrination thorow the wildernesse, were of no dura­blenesse in comparison.

This Examination of businesses after judgement at the Common-Law was countenanced by K. James in the yeare 1614. who affecting to weaken the power of the Lawes, and to have all Lawes in scrinio pectoris, within his owne and his Lord-Keepers brest (whom he can displace at pleasure) knew that the frequent use of equity in Chan­cery was a more hidden and powerfull way to undermine our Lawes, and bring all our Rights and Properties under an arbitrary power, then his boysterous Prerogative Royall; freer from envy, and fitter to exstinguish common concord, and to divide Families by multipli­city of Suits, which all immoderate Prin­ces desire, their rule being, Divide & impe­ra. And this isHist. H. 7. Bacons meaning, where he saith,Such were our Judgments for Ship-money. 1. Fore-judged at Court. 2. Seemingly argued in the Checquio Chamber. 3. Adjudged there accor­ding to the said fore-judge­ment. H. 7. would governe his People by his Lawes, yet would governe his Lawes by his Lawyers. That is, They should first consult with him or his Favourites what interpretation to put upon the Lawes. As the Mufti at Constantinople privately doth the Grand Seignior before he gives out his definitive Sentences and Oracles to the People, whereby they may be more serviceable to the State; both the Law and the Gospell under sub­till Princes, being Organa politica, Instruments of Government, po­litique Scarro-Crowes. The premises considered, I wonder not [Page 5] thatDe Regno Britan. He was Ambassadour here for the King of Spaine. Phil. Honorius saith, Cùm à Gulielmo Conquestore (quod perinde est ac Tyrannus) institutae sit Leges Angliae, admirandum non est quòd solam Principis utilitatem respici­ant, Subditorum verò bonum desertum esse videatur: plenaeque sunt tricarum, ambiguitatum, sibíque contrariae: fuerunt siquidem excogitatae atque sancitae à Normannis, quibus nulla Gens magis litigiosa atque in controversiis machinandis ac proferendis fallacior reperiri potest. Since the Laws of England were instituted by William the Conquerer (which is as much as to say, the Tyrant) it is not to be wondered at that they respect only the profit of the King, and have no regard to the good of the Subject; and are full of plea­dings, ambiguities, and contrarieties in themselves: for, they were invented and established by the Norr [...]ans, then whom no Nation is more litigious, nor more deceitfull to invent and wyre-draw Suits and controversies. But (I believe) he looked more upon the practice, then the sense and nature of our Lawes.

There happeneth rarely in the Civill Law a doubtfull case, called, Casus pro amico, A case to pleasure a friend withall; when (upon ar­guing the case) the arguments upon both sides are of such equall weight, that neither by anything spoken in pleading, nor by any ar­guments, or reasons from his owne knowledge, the Judge can possi­bly discerne to which side the Ballance of Justice inclines: in this am­biguity the Judge (without wronging his conscience, not being able to judge upon the merits of the Cause) may judge according to the merits of the Person, he may give it to the poorer by way of charity: or to the worthier by way of reward [...]; But our Judges and Lawyers endeavour to make all causes such, Casus pro Amico. If it be in Chan­cery, though never so plaine, after a Reference or two, and a Gene­ration or Pedigree of Orders, the controversie will become so intri­cate, that the merits of the cause being lost, all the labour lyes in the mannaging of Reports and Orders and somtimes (even in cases of the like nature) equity beares the sway, sometimes the Common-Law: according as the party, Plaintiffe and Defendant play their game: for that is the onely personall merit here respected. I have insisted the more upon the abuse of equitie as being the fowlest ulcer in all our legall grievances, and but an upstart of no Antiquity.

For our Law, it cannot be over throwne but by it selfe, nor with­out the injurious wit of a Lawyer, to misconstrue and betray it. These Sonnes of the Law have turned justice into wormwood: the honou­rable profession of the Law in artem litigandi, into the trade of brab­bling and pettifogging. It were a worke of infinite labour to trace halfe their misdeameanours. They are

Turba gravis paci, placidaque inimica quieti,
Quae semper miseras sollicitabit opes.
Foes to sweet peace, and unto pleasing rest,
Which miserable wealth do still molest.

They are Crumeni-mulga natio, loquuteleia turba; A purse-milking generation, and a prating Rabble. I speake not these things against the Profession, nor against all the Professors, amongst whom I know are many worthy of respect for their abilities and integrities, I speake onely against the common Traders of the Law, vulgus Iurisperitorums. Of these I may say, that the house of a crafty Lawyer or Atturney keeps the Countrey in awe, and drawes in contribution as farre as an ordinary Garrison. And (custome being growne into a second na­ture) it is as naturall for a poor countrey-man to feare one of these as for a Larke to feare a Hobby. Having thus prepared your minde, to receive good councell, I will now give it you without Fee or Bribe.

Take heed how you fill up Elections with these kinde of men: the Recorder of every Borough will of course looke to be chosen, as being the mouth of his Corporation. But it is a Custome not fit for the necessity of these times, our affaires require rather States-men then Lawyers: My reason against such Elections follow.

1. The knowledge of the Common-Law, doth no way conduce to the making of a States-man: It is a confined and topicall kinde of Learning, calculated onely for the Meridian of Westminster-Hall, and reacheth no further then Dover. Transplant a Common Lawyer to Calice, and his head is no more usefull there than a Sun-Dyall in a grave: who ever heard of the Politikes written in Law-French?

2. If the making and penning of good Lawes were the worke of these times (as they are not) it were not wisdome to choose merce­nary Lawyers to make Lawes: because they are the first men to in­vent subtilities to evade them, and make them uselesse; and will pen them obscurely on purpose, to make themselves work in the inter­pretation.

[Page 7]3. Lawyers, being a bold and talkative kind of men, will intrude themselves into the Chaires in all Committees, where (being accusto­med to take Fees) they will under-hand protect Delinquents, and their concealed Estates with tricks and devices.

4. The Reformation of Courts of Justice is a work of absolute ne­cessity, without it (though the sword of the Lord returne againe into its scabbard, so that you have no warre) you shall have no peace. But if you have many Lawyers, they will never suffer any effectuall Law to passe, for this purpose: Because they get more by the corruption and delayes of the Law, than by the Law it selfe.

5. It it necessary to make a Law for imitation of exorbitant Fees, extortion and prevarication amongst Lawyers, as is used in other Countries.

6. It is necessary to limit the certain number of practisers in each Court, that they swarme not (like Loc [...]sts) over the Land, devouring and impove ishing it.

These blessings you will never attain unto, unlesse God give you the wisdome to avoid such Elections. Lay the sin, as well as the shame and smart of legall oppressions to you [...] hearts, and you will find that the cries of the oppressed have beene a principall motive to draw down Gods vengeance upon this mournfull Land. Was ever so despe­rate a wound given to your Lawes, Liberties, and Properties, as the predetermined judgement of Ship-money? Who gave that blow? Judges. What were they? theeves, Cum Prewilegio Regiae Majestatis; who bought Justice by whole sale, and sold it by retaile: who assisted them? Lawyers, who undertaking to plead for their Clients against it, prevaricated (for the most part) and betrayed the cause; to get favour and preferment. And yet such proceedings were against both the Judges, and the Coronation Oath: And the Judges as well as the King have the Coronation Oath in keeping; Tresilian and his fellow Judges were condemned and executed in Richard the seconds time, for making the King breake his Coronation Oath, upon an ex­trajudiciall opinion collusorily given: for (saith the Record) Sacra­mentum Domini Regis erga populum suum habent ad custodiendum. But our Judges (though more wicked) have the happinesse to live in a more wicked age (cujus pars magna sunt) and out-live their Crimes, paying only a small part by way of Fine, enjoying the rest of their stollen Treasure: Occulta spolia & pluros de pace triumphos. After they had made Peace as devouring as Warre, and the Law as cruell as the [Page 8] sword, who (that is not a better Christian than these Brothers of the Coyfe, Brothers in evill) will not cry out with Epicurus, Deos prorsus contemnere res humanas. That God takes no more care what men doe on this Earthly Ball, that man doth what Ants do in an Emmet-hill. WhenCicero in Verrem. Verres (being Pro-Consull of Si­cily) had pilled that Province (and other Pro-Consulls, and Pro-Pretors, were punished for lesser extortions) he laughing at their foolish moderation, vaunted to his Broker Ti­marchides, that hee had gotten enough to buy the friend-ship of the Senate, and come off a rich and honourable man: So our Judges en­joy their crimes, and the price and reward of them. Nay, Fruuntur diis iratis, cum tu victrix provincia ploras, grow fat and prosper upon the anger of God, and man, whilst this Land groanes under the sad weight of sword, pestilence, and famine, the effects of their injustice. But through whose favour is it, they have not expiated their crimes with their bloud, and washed away the guilt of the Land, but the Lawyers? who wisely consider, it may be their own case another day.

I have shewed you how unsafe it is to trust mercenary men with making or keeping of your Lawes, I will epitomize what I have said inPanigyr. ad Trajanum. Plinies words, Olim Criminibus, jam legibus laboratur, & metuendum est nè legibus fundata res publica, sit legibus eversa. Heretofore we were laden with our crimes, now we are oppressed with our Lawes: And it is to be feared least the Common-wealth (though founded by the Lawes) be confounded by the Lawes, (or rather by the Lawyers.)

I have given you good Counsell, God make it wholesome to you, and safe to me: which (if the times be not too wicked to hear truth) I shall not doubt; In the mean time the feeling experience I have in the publike calamities, hath raised my resolution rather to scorne then fear any injury. Justum & tenacem propositi virum, non civium ardor prava jubentium, non vultus instantis Tyranni mente quatit solida. Fra­ctus illabatur orbis impavidum ferient ruinae. A just and constant man will not be shaken in his resolution, neither by the threats of tyrants, nor by the clamours of the many-headed multitude: though the world fall upon him, he will fall accompanied with justice, honesty, religion, (mistake mee not, I doe not meane hypocrisie.) Leve est quod ferre possum, breve est quod ferre non possum. Mors ultima linearerum est. So I conclude my advice, and God conclude our miseries.

Printed in the Year, 1646.

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