THE GENERAL 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 near Paris, beginning the 26th of December, 1644. Whereby the present estate of those Churches, as also their Doctrine and Discipline may be known. 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 Baptism for those who from Paganism, Judaisme, and Mahumetism, are converted to the Christian Faith; As also of those Anabaptists who have not been Baptised before composed in the Nationall Synod set forth at Charenton in the year 1645. and now faithfully Englished. LONDON, Printed by T. W. for G. Emerson, and are to be sold at the Swan in little Britain, and at the black Bear in Paternoster Row. 1646. The Stationer to the Reader. THe Church hath been under a threefold oppression; first violent, under persecuting Emperors. 2. Fraudulent, under insinuating Heretics: 3. Violent and fraudulent both, under the Romish Antichrist; every one worse than other. This last the most pernicious and perilous as in whom the force and fraud of both the former were combined in one. The first was grievous to the body, but could not touch the soul; the second destroyed the soul, though it spared the body; the third spared neither: but by Impostures, lies and a thousand falsehoods entangled the soul in damnable errors; and upon the bodies of Christians, what savage cruelties they have exercised is as incredible to be believed, as impossible to be expressed; They have persecuted poor 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? Towns burnt? wholeCountries depopulated? Witness that of Merindol, and Chabriers: private murders, public Massacres as that of Paris, wherein were most bloodily 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 lingering torments were invented, to make them die piecemeal; ut sentiant se mori; among many other, one is most memorable, of a Friar that took a poor Protestant, filled his boots full of grease, set him upon a form, with his legs hanging over a soft fire, and so broiled him to death, with many more, too tedious to mention here. And yet for all these cruel 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 scouring. Tortores nisi habeat Ecclesia, non haberet fidos Doctores; And certainly this Church, though it hath been under many clouds, yet such lights have still broke out in it, that the world hath not seen 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 settling of that Religion, whereof their chief 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 goodness of God in moving the hearts of the King and Queen Regent towards them. 2. Their loyalty again in their humble submission to their Sovereign Princes, their obedience to them and prayers for them, though of a contrary Religion. In the Acts of this Synod; observe first their wisdom, and moderation in Discipline. 2. Their piety and purity in Doctrine; but our approbation can add nothing to their worth. If any shall question what need of such frequent Assemblies (as many there be that move such questions) let him hear what Saint Paul says; It is necessary that heresies be amongst us. Therefore as necessary are often Assemblies of Pastors of the Church. Necessitatem hanc furor haereticus imponit; and this made the Apostles themselves call a Synod Acts 15.. It seems 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 clear water, did not the latter trouble these streams. But the reverend Pastors have put in sufficient caution against them both, and God grant their neighbours may follow their worthy precedent. Concerning differences about matters of indifferency, the most ancient and true bond of unity is, not one discipline one ceremony one policy; but one God, one Faith, one Baptism, 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 keep 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 near Paris the 26th of December, and days following; 1644. AFter the opening of the Assembly performed, by a Prayer pronounced by Sieur Drelincourt Pastor of the Church of Paris Monsieur the Marquis of Clerimont deputed General exhibited, the Brevets dispatched by the Commandment of the King, for the calling together of them, the tenor whereof followeth; This day being the twelfth of the Month 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 been none since that of Alenzou in the year 1637: His Majesty with the advice of the Queen Regent his most honoured Lady & Mother, desiring to gratify and favourably to treat his said Subjects, hath permitted them, and doth permit them the calling together of a Nationall Synod in the month of December next at Charenton, with charge that therein they treat only of such affairs as are permitted them by their Edicts, and that the Commissary appointed by his Majesty shall assist in the said Synod, as hath been accustomed. In witness whereof his Majesty hath commanded me to expedite this present Declaration, which he hath signed with his own hand. LOVIS. 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 Voices, for every Province two Ministers, and two Ancients of the principal Churches. To manage the business (as Precedent) Sieur Drelincourt Pastor, and Cog Ancient of the Church of Paris, after whom Caliart Ancient of the Church of Alenzon, joined with Monsieur the general 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 Voices, they made choice to conduct the Action of Sieur Garrisoles for Adjunct and Seigneur Besuag●; and for Secretary's Sieur Blondel, and Cog all which took their places one after the other as they were c●osen. Immediately after the nomination of Moderator, Adjunct and Secretaries; Monsieur de Cumon the King's Counsellor in his Council of estate in his Court of Parliament of Paris, Commissary, deputed of his Majesty 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 Registered according to their form and tenor. A Copy of his Majesty's Patents. LOuis by the grace of God, King of France and Navarre, to Our beloved and trusty Counsellor in our Council 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 near Paris the twenty sixth of the month of December next, a Nationall Synod, composed of all the Deputies of the Provinces of our Kingdom, to Treat of affairs concerning their said Religion, and being to make choice of a sufficient personage, whose fidelity is well known 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 employments, We have committed to your trust, of the which you have worthily acquitted yourself, w● have thought that We could not make a better choice then of your Person, upon the assurances We take, that you will continue unto us the testimony of your affection unto our said service. For this cause, with the advice of the Queen Regent, our most honoured Lady and Mother, we have committed unto you, and deputed you, We do commit and depute you by these Presents signed with One hand, for to transport yourself 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 speak then of no other businesses and affairs than 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 do 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 We shall think most fitting to do, for this We give you Power, Commission, and especial commandment by these presents. Given at Paris the 28th of November in the year of Grace 1644. and of our Reign the second signed in the original LOVIS. And underneath Philippeaux. After the Reading of his Majesty's Patents, Monsieur the Commissary spoke. SIRS, As I hold it a great honour to be 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 Kingdom that I may be able to tell you I have express charge and commandment 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 terms of Respects, subjection, and fidelity, which you own to their Majesties, which are the higher powers which God hath established over you having given unto them that sovereign 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 general and particular. After the lamentable accident which deprived us of our King Lovis the Just of most glorious memory there was no man which believed not that the end of his life would have been the end of our happiness. But God which loveth France, and hath so often raised it from falling, suffered not this loss to beget mournful consequences. The Sun sets not, but to rise again, and to make us to observe the first day of the Kingdom of Grace. We have seen, for the beginning of our good and welfare, his Majesty holding his Bed or chamber of justice accompanied with the Princes of the Blood▪ and of all the great ones, and the Queen declared Regent of this Kingdom by the suffrages, and solemn Arrests of Parliaments. Soon after their Majesties opened their treasures of Mercy and Clemency, they did write to all sorts of persons any way Interessed, reconciled many particulars to the State; gave liberty to prisoners permission to them that were absent to return to their own houses to them which were accused to pursue their justification, 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 proceed in the siege of Gravelin who in the sight of his Enemy took that important place, which shall serve as a monument unto posterity of his valour and generosity. We may add to this his valorous success the victory of Rocroy the taking of Theonvile, Spire, Worms Mayence, Phillipsbourg; the defeat of the Bavarians army after they were forced into their Trenches: These great and signal 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 confess it is not to be paralleled; and that the Heaven apparently blesseth and favoureth his Armies and Designs. We see likewise that at the same time the fire of a strange war spreads itself on all sides about us, France enjoyeth within itself an assured peace reposing itself upon the continual 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 Counsels, of Monsieur the Duke of Orleans, and Monsieur the Prince, and Monsieur the Cardinal 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 days, the general Peace which sha●l be the perfection of our happiness; Besides, the considerations which are common to all Frenchmen, there are other particulars which concern men of your profession. Remember you that upon the entrance of this King's reign, their Majesties have been pleased to make, a Declaration, which confirms all former Edicts, permits you the exercise of your Religion, the liberty of your consciences, the safety of your Persons, Goods, and of your Churches, which subsist happily under the shadow of their Royal powers and bounty. Observe, that by their singular favour, you have in the midst of you Dukes, Pairs, Marshals of France, Generals of Armies, Magistrates, Governors of sovereign Courts, and that as yet to this day their Majesties for a witness of the confidence they have of your fidelity have granted you this Assembly at the very gates of the Capitol, or principal City of this Kingdom 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 persuade myself you will all with a general consent, aim at this principal 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 faithful subjects, which will be a powerful means 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 breathe nothing more than that respect and obedience ye own 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 Provincial Synod, and that during the time it is holden, you may not have communication with strangers, or other suspected persons, but to abide in that place, attending the affairs for which ye are called, and because your Assemblies do not constitute a body Politic, their Majesties have forbidden you to treat in your Synod of any secular affairs of State or Justice, nor to speak any thing in the Re-establishing of Ministers which are strangers, and have been Dispossessed by virtue of the Arrests of Parliaments, and Letters signed by his Majesty, 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 do you Justice, and to repair the Contraventions unto the Edicts if any shall happen, for the which you may procure Remedy, before the Counsel 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 only of your doctrine and Ecclesiastical Discipline. They have forbidden you likewise to nominate any Pastors, or other extraordinary Deputies to receive Letters, or to make Answer to them, which shall be addressed unto them from their several Provinces, to provide for their affairs, during the time that there is a Synod, for that by the Edict of the month of December 1622. and other subsequent Declarations, such Counsels and Counsellors of the Provinces are expressly forbidden. Their Majesties also forbidden you to print any books in any place whatsoever, making mention of your Religion without Attestation of two Ministers of this Kingdom, under pain of Confiscation of them, and not to send forth any Excommunication against Ministers and others which shall change their Religion, nor to use any reproachful 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 informed of the place of their birth; They forbidden also the Provincial Synods to summon general Fasts. And for the better assurance of public tranquillity his Majesty enjoins the Ministers to preach unto his Subjects (following the commandment of God) the obedience which they own unto him, and that upon no occasion whatsoever it is lawful for them to take Arms against their Sovereign; And he forbids them in their Sermons and Writings, to give the terms of scourge, Martyrdom, 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 Idolatry and other offensive words in speaking of the Pope, of them which are of the Catholic Apostolic Roman Church of the Sacraments, and Ceremonies therein, upon pain of Interdiction; It is forbidden them likewise to make Collections from house to house▪ to gather money of the poor, in regard of men's 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 Majesty is pleased that the Article 44 in the Edict of Nants be particularly observed and executed and for that their Majesty; are adverti●ed, you send your children to study, and to be brought up in learning at Genevas, in Switzerland, Holland, etc. which are Nations & commonwealths a verse to Monarchy which may stretch their Precepts to politic, and secular affairs, a matter of great consequence, and may produce dangerous effects for the prevention hereof, their Majesty's desire that amongst the Articles of Proposants, you make one express to be practised for time to come within all your Provinces, that no Proposant or Theologue shall be received into the Ministry, if they have studied in these Countries and Estates. And they have commanded me to assure you, that upon your conforming to their Intentions in an affair so important, you shall do a thing very acceptable unto them and advantageous for them of your Religion. I have charge also to let you understand that their Majesties are displeased that against the Amnestye so much recommended by the Edicts In the Calendars of the Psalms imprinted at Geneva 1635 these terms are inserted that on the f●fteenth of March 1545 was Assembled the detestable Counsel of Trent, and many other like things that in the twenty fourth Article of the Confession of your Faith, the Catholic Apostolic Roman Religion is represented with the name of Abuse and deceit of Satan, Purgatory, with the title of Illusion, and the Shop from whence monastical vows, Pilgrimages and other things do arise and in the 28 Article you use these wo●ds We condemn the Assemblies of Popery where all Superstitious and Idolatry have their Vogue; Their Majesties not being able to suffer that such words should be affirmed upon Oath in a Nationall Synod of their Kingdom, holding them scandalous and injurious unto that Religion and Church of which his Majesty held it an honour to be styled the eldest son, and against him whom he acknowledgeth to be the chief, calling him holy Father and with whom he hath Alliance and amity, for these reasons their Majesty's 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 add this, that their Majesties have commanded me to tell you, that they have just cause to complain against you, for that since his Reign they of your Religion have undertaken to re-establish Preaching in Languedoc, and elsewhere by an open violent way, contrary to the public Assurance, and the general Laws of the Kingdom, which forbidden equally unto the Subjects, both of the one and the other Religion to do right unto themselves, as in other things, so more especially, as likewise in the enterprise of Vsez, where they placed Bells in their Temple without permission and leave and against the terms of their Capitulation of the City of Monpellier. Their Majesties are displeased that they of your Religion in Languedoc have enterprised to renew 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 Provincial Synod; and that they parted against the leave of his Majesty, and that they have established Preaching by private Authority in sundry places, besides the places designed by the Commissioners of his Majesty, in execution of the Edicts of Names, and contrary to the same Edicts, have continued preaching in those places, where the Lords are ecclesiastics as their Majesties have been informed. And besides all this certain 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 Colleges of the Catholic Apostolic 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 public tranquillity, the which his Majesty hath been so careful to observe on his part, as that he neither can nor aught 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 merciful bounty of Almighty God, the prayers of the Churches were so blessed as that after the public loss of France, in the death of the late King of glorious and immortal memory, and this sad Eclipse of our Sun which seemed to be for ever buried in the black darkness of uncomfortable grief, and irremediable confusion▪ every man hath seen with incredible joy and admiration the happiness and peace of the estate of France, to appear as a new bright star out of the East, which hath raised the hope of all his faithful Subjects, and of all Christendom possessed with wonder, when they consider that the good hand of God hath not only elevated his Majesty as it were from the Cradle to his Father's Throne; whose birth was so long desired and at length by God's wonderful providence obtained by the joint prayers and supplications of his people and particularly of the Churches but also put the Reins of this Empire into the hands of the Queen Regent a Princess, whose glorious birth seems to serve for no other end, but to place her virtues on the highest Theatre o● Glory. Secondly, under the Auspicious happiness of the continual prosperity and successful victories thereof have so added to the reputation of this Crown as that in despite of envy they have joined hand in hand to second the just Arms of his Majesty employed in the defence of the Estate the protection of his Allies the designs of his Royal Highness and other Chieftains, having every where encountered a success as well happy as glorious insomuch as the first works of employments from Royal Authority since his Majesty's coming to the Crown, hath been the Declaration of the Edicts of Pacification the assurance of their sacred Majesty's 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 bosom of their Communion and so raised above the pitch of envy, as that the Staff of Marshal of France, with the conduct of Royal Armies, have been put into their 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 General Deputy, as that he hath thought good to grant them the holding of this Assembly, and to commit the care and inspection thereof, to a person no less Illustrious by his virtues, worthy of the highest esteem, then by his place of dignity in the first of Parliaments. Being thus carried with the sweet and pleasing violences of resentments of so many good deeds to open their hearts and mouths in giving thanks unto their Majesties for their singular favours with their most Ardent prayers to God for the preservation of their Sacred persons, benediction of the Kingdom the glory of the Crown, under the comfortable shadow whereof the Churches enjoying a sweet rest, shall never desire or think any thing, but to practise faithfully and conscientiously the express commandment of our Saviour by St. Peter, Fear God and honour the King, with an entire and sincere obedience, without any design, nor to admit in the body of their Nationall Synod contrary to ancient custom persons not deputed by the Provinces, nor to foment any communication with strangers, nor to take and receive any Letters coming from them, nor to give an answer unto them, unless such as the Commissary representing his Majesty's person shall find expedient nor to make any politic deliberations and Rules nor to introduce into particular Churches for their Pastor any Ministers being strangers, nor to establish any Counsels 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 Majesty for the approbation of books 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 railing and reproachful terms injurious to the members of the Roman Church, as well in general as particular, which may in any sort stir up, or animate the people to a tumultuous rising and taking of Arms, against the Sovereign Authority of their Majesties. Nor to put absolutely in the power of a particular Province the Indiction of general Fasts. Nor to practise any thing in Collection of money for their poor, and the like, which may be a contravention of the Article 44. or of the particular of the Edict of Nants, their only and constant Resolution being to remain and continue under the precise observation of the Edicts, and to lead under the benefit of them a quiet and peaceable life, with all godliness and honesty, They do in most humble manner likewise beseech their Majesties; 1. First to stop, by the Interposition of their Sovereign Authority the violences attempted by them, which under the pretence of false zeal, or of their employment, undertake to trouble the public tranquillity by Infraction of the Edicts in a violent way and enterprises against them of the Religion in general, and in particular, to the end that none of them (as being contrary to the principal end and formal intention and express 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 than such as would be displeasing to their Majesties. 2. Secondly, to take into their consideration, that the Confession of Faith framed about an hundred years 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 Majesty 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 form of the expression which hath been inserted to declare in truth and verity their common Faith authorized in the year 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 likewise by his Majesty himself. 3. Thirdly that all the Catholic Roman belief neither hath been ever nor is not neither can be truly qualified absolutely abuse and deceit of Satan, seeing that the Church of Rome, and the Protestants differ not in the Doctrine of the Trinity and Incarnation of our Lord Jesus which are the first principles of Christianity, though with these fundamental verities confessed by all the Christians of France, etc. There are some other● in which they vary, so that divers humane opinions touching the Intercession of Saints, Purgatory, the Pope etc. have been Introduced into the Church in the compass of ●ate Ages, and constantly contradicted and gain-sayd by all the Protestants in France, and elsewhere so that they cannot at this day continue their former Protestation confirmed by Edicts, and departed 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 hypocrisy and evil consciences of those, which by an inexcusable imposture traverse their conceptions, and ruin 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 faithful 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 impugn the faith they profess by mental reservations, or in any equivocal way introduce a kind of fraud of Religion, and betray by a deceitful compliance in a full Imposture the sound and good faith of their fellow Citizens, and their own consciences. 4. Fourthly, that the Printer of Geneva depends not on the Synods of this Kingdom, nor hath taken order, nor received any express charge of his Superiors to use those terms he mentioneth, from which it were to be wished he had abstained though for sense they express the general meaning of all Protestants in Europe which from the beginning with a common consent have impugned the form of the Convocation the proceed the Decrees the Anathemaes, the Counsel of Trent itself; Besides the Roman Catholike Princes have judged it necessary to make provision by their protestations against it by their Ambassadors, as the Emperor Charles the f fth his Majesty's great Grandfather by his mother's 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 contains little less than that of the Printer of Geneva, whose liberty hat● been so displeasing to his Majesty. 5. Fiftly, that the Churches were never so forgetful of their duty of subjection, as to take the liberty to do right unto themselves, but having been favoured by the Declaration of their Majesty's confirming the Edict at Nants, as likewise the secret Articles and Concessions which formerly have been accorded unto by f rmer Kings many particular Churches resettled entirely in their estate and reestablished in their ancient rights, have believed that they committed no fault to use it according to the intention of his Majesty. 6. Sixtly that upon this innocent Proposition which tends not unto any disobedience against public order, the exercise of the Religion which hath been continued for the space of seventy years without interruption at Ribaute▪ having been violently hindered by the Lady of the place and Sieur Arnand the Pastor of Anduze, being called thither by the Inhabitants, and accordingly having presented himself 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 Arms, by the Commandment of the said Lady, and afterwards was put in prison by the commandment of Monsieur his Majesty's Lieutenant General in Languedoc notwithstanding his being sent back by the Chamber for which wrong he presented himself now at the feet of his Majesty, imploring his clemency and Justice according to the Edict. 7 Seventhly that the Deputies of the Province of lower Languedoc in the name and behalf of those Churches that sent them, do profess 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 thanks unto him for the grant of his Declaration and for the protection of his Justice, and demanded in all submission and respect the reparation of the Infractions of the Edict, as it hath been always practised. They cannot persuade 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 Majesty against the prohibition, made by Monsieur the Intendant, in the name of his Majesty 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 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 Majesty having been placed in the steeple of the Temple ever since the foundation, and continued there till that a little before the Capitulation the steeple menaced ruin 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 confirm the Churches in their possession, and entire enjoying of them for fourscore years and more, from which they hold it harder for them to departed, 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 Colleges of Jesuits, have been 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 especial care of their Instruction in the obedience of God and of their King and to detest all evil impressions, which have so often obliged France, to grief, sorrow, and tears, 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 Kingdom have at this day by public accusations and in the face of the Parliaments complained by process in public 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 policy as true Theology. As for the Prohibition to send their Scholars hereafter destinated to the study of Theology to Geneva, Switzerland, Holland etc. Seeing that Geneva hath these fifty years and more been in special protection of the Crown of France, and that it hath always followed her Interests; And that those other Estates are in alliance with the same Crown▪ and maintain t emselves in it as much or more inviolably than any other Estates of Christendom, that by sending their youth into France, to fashion their manners, and to instruct them in good learning, they thereby give good testimony that they are no enemies to the Estate, nor of the form or order by which it is governed that some of them which at this present serve in the Churches of this Kingdom, and have studied in all, or in part with strangers in foreign Countries, have withdrawn themselves from the obedience due unto his Majesty neither have showed any dislike or aversion against Monarchy, unto which the French Nation have subjected themselves these 2200 years from the Father to the Son. and seeing his Majesty thinks it no● fitting to prohibit them which are students in Philosophy, Law or Physic to travel into other strange Countries, yea Commonwealths, 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 entreated 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 Pastors, and the Sieurs de Pamieur and of Clesse Ancients to present without delay at the feet of their Majesties, their most humble submissions, and thanks, and have charged them with Letters to the King the Queen Regent the Duke of Orleans the Prince, Cardinal Mazarin the Chancellor the surintendents the Comptrollers general and Monsieur de le Villiers, Secretary of Estate. A Copy of the Letter written to the King. SIR, NO sooner was our Assembly convened, and that we turned ourselves towards God to obtain his benediction on the same our first thoughts have been to acquit ourselves of our duty towards your Majesty, who is his lively Image having sent for this purpose Sieur Vincent and Chebrole etc. to lay down at your feet our submissions and homages as likewise to render unto you most humble thanks for the singular favour we have received from your Majesty in that you were pleased to give unto us the liberty to Assemble ourselves in this place, where we labour with zeal to confirm ourselves in the service of God, and in the obedience we own to your Majesty and in this glorious proximity of your sacred Person, and of so many Jntelligences which environ it; The knowledge we have that your Majesty observes us and that we are as well under your inspection as under your power, is unto us a strong encouragement to do 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 principal aim of this deputation is for this end, that they witness unto your Majesty the triumphant joy of all the Church s and the unspeakable satisfaction we have in our souls, 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 Ecclesiastical Assemblies; We doubt not Sir but God hath drawn 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 we never had before, for that it hath pleased him to accompany your first entrance into the Kingdom with marvellous success and unexpected Victories, which have rendered your Majesty formidable to your enemies but made your own people to consider you as a precious bud of infinite prosperity which the providence of God hath reserved unto France under your Government. We promise, Sir that as with other of your people, we have reaped the fruit which God hath dispensed unto us by your hands, in like manner as well as they, we will endeavour to make ourselves worthy by the most signal examples of our fidelity and that we have neither lives, goods, nor honours which we will not Consecrate with cheerfulness to the service of your Majesty, so often as the honour of your Commandments shall call us thereunto, this is the Posture Sir, in the which we desire to live and die being not only by birth and obligation, but by sincere and Ardent affections of your Majesty, Sir, the most humble, most obedient, most faithful, subjects and servants, the Pastors, and ancients assembled by permission of your Majesty, in the Nationall Synod at Charenton, and for all. A Copy of the Letter written to the Queen Regent. MAdam, we 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 days of our life. So soon as God had committed to your trust the reins 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 he gave it occasion to shed tears, even as then did he stay the course thereof, in repairing the mournful loss that we had of the deceased King, of most glorious memory, by the happy substitution of the Regency of your Majesty, which hath occasioned that we scarcely perceive our loss, the Sun shining as clearly unto us as ever only certain thwart (God so providing it) have deprived us of this honour; This is that, Madam, which God will, that before we appear in the presence of your Majesty, our Associating together be prejudged of other men, and our hopes fail of being as they have formerly been; however the experience which we have of the Benedictions of your government, which are such as we cannot more fully express them, nor in better terms, then in joining together, in rendering 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 the Panieur Ancients, that they may assure you, in the behalf of all the Churches, the deep Resentments we 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 Edicts, by his Declaration, and which is more, Madam, out of your gracious bounty, we now have the liberty of this Assembly, which we beseech you in all humility to consider, as an Uniform meeting and concurrence of the hearts of all your Subjects of the Religion, in the service of your Majesty whom we do affect, Madam, eternally, and without partage, and do transmit this disposition unto our posterity as an essential mark of that Religion which we profess, and do beseech the great God by whom you Reign, and who till now hath made the Buds of your Crowns 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 perpetual 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 Domestic Patron unto our King, by which he may confirm all his glorious Actions. These are the most ardent vows and wish, Madam, of Your most humble, most obedient, and most faithful Subjects and servants, the Pastors 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. Dear and well-beloved, we have received your Letters the twenty eighth of the last month, 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 Queen Regent, our most honoured Lady and Mother full satisfaction; This we would have you to take notice of, by this our Letter, which exhorts you to persevere in in this Resolution, rendering unto us upon all occasions the proof which we expect of your good proceed, 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 maintain the public Tranquillity in our Kingdom; In performance of which duty if you acquit yourselves, as we persuade ourselves you will, you may be assured to receive of our bounty, and of that of our Lady and Mother the Queen 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 unto you, during the Reign of the deceased King our most honoured Lord and Father, these your Deputies which return unto you, will assure you more particularly on our behalf. Given at Paris the 4th of January 1645. Signed in the original LOVIS, and below PHILIPPEAUX. And in the superscription. To our dear and well-beloved, the Pastors and Deputies of the Reformed pretended Religion Assembled in a Nationall Synod, held by our permission at Charenton. CHAPTER I. The Ecclesiastical 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 govern 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 trial, as well of their life, as of their Doctrine, and they may not impose hands on them, no more then on persons unknown, only by the advice of Synod Nationall or Provincial; to wit, for the space of two years 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 Gospel, 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 forepast offences formerly committed, as he shall be advised by the Consistory, after long experience and trial 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, unless he protest not to take or receive the said moneys, and for the offence he hath committed in selling his Cure, shall do Penance in the Consistory; It being asked if a Minister having been once a Curate, and hath no other means or revenue to live by, then that appertains to his Cure, which is about 65 pounds or thereabouts per annum, the which Revenue he cannot obtain, but by constraining them which own it, by the power of the Magistrate, and the Magistrate will not condemn the debtors, if he implead them not in the name of the Curate, whether it be lawful for him to do so or no. Answ. No. Article 4. A Minister of the Gospel, (unless it be in time of persecution) as when they may be chosen by their Pastors and the Consistory of the place, in case of greatest necessity) may not be admitted to that holy charge, but by the Provincial Synod, or the Colloque provided it be composed of the number of seven Pastors 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 be chosen, shall be presented with good Witnesses, not only 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 Latin, if the Colloque or Synod judge it expedient, for every one of which there shall be granted unto him twenty four hours of time, for to prepare himself. If by them he content the company, they shall inform themselves, by a Chapter out of the New Testament, which shall be presented unto him, to know if he 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 books for the understanding of the Scripture, unto which shall be added, an Essay of their industry upon the most necessary points of Philosophy, and all in Charity, and without affectation of Questions intricate and unprofitable, finally he shall make a brief confession of his faith in Latin, 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 Pastor and Ancient. Upon 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 wisdom, and discretion of the Colloques and Synod to prolong the time according to the knowledge they have of the quickness or slowness of the said Proposons. Article 5. He of whom the Election shall be notified unto the Church, shall expound publicly the word of God fourteen days 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 expressly advertised, that if there be any one which knows any impediment, for the which his election who shall be 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 hear patiently every one's reasons the better to judge of them, the silence of the people shall be held for an express consent, but if there be difference, and that he which is named be liked of the Consistory, and not the people, or the greater part of them, his Reception shall be deferred, and he shall be transmitted to the Colloque or Provincial Synod, to know his justification as well as his Reception, and although he be there justified, yet shall he not be given as a Pastor unto the people, against their good liking nor to the discontentment of the greater party of them, as the Pastor 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 expenses of the Church which demanded him. Article 6. As for them that are not found upon the place, but shall be demanded from another Church, to be employed in the Ministry of the Gospel, 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 hear 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 hear them and finally to receive them; if there be any refusing, or contradicting of the greater part, all shall be voided by the order before mentioned, at the charges and expenses of the Church which shall have demanded them. Article 7. He whom they have accorded to be elected into the Ministry shall receive the charge, which shall be given unto him, and upon his refusing shall be solicited by fitting exhortations, but by no means shall be constrained. Article 8. All which hath been before mentioned being observed two Pastors which shall be deputed by the Synods or Colloques to impose the hands on him which shall be chosen, coming on the place, he of them which shall make the Exhortation shall handle briefly, the Institution and excellency of the Ministry, alleging 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 do their duty, the Minister so much the more faithfully acquitting himself of his charge, for that he knows it precious and excellent before God and the people receiving with all reverence, the word of God, which shall be preached by him who 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 himself well of the charge committed to him, a brief 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 bless his holy Ministry▪ and his labours to his Glory, the edification of his Church, the salvation of him who is chosen, and shall kneel when they impose their hands on him. Article 9 They which shall be chosen, shall sign the Confession of Faith established among us, and the Ecclesiastical Discipline, aswell in the Churches where they shall be chosen, as unto which they shall be sent. Article 10. The Ministers shall not be chosen, without Assigning a certain flock unto them, and they shall have a particular care of that flock 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 Provincial Synod. Article 11. They which are chosen in to the Ministry, aught to understand and know, that they are placed in that charge for all their life, if they be not lawfully discharged for certain good considerations, and that by the Provincial 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 abstain from all manner of teaching strange and unfitting doctrine not tending to edification, they are to conform 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 authority 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 farforth as they may, they shall abstain from all unnecessrry amplifications, from long digressions without occasion, from heaping up a number of passages of Scripture nothing to the purpose, from a vain reciting of divers expositions, they shall not allege but very soberly, the writings of the Ancient Doctors, much less profane histories and authors, they shall not handle their doctrine in a Scholastical form, nor with the mixture of tongues; Briefly they shall shun, whatsoever may serve unto ostentation, or shall give suspicion thereof in any manner, of this the Consistories, Colloques, and Provincial Synods shall take an especial care. Upon the twelfth Article the Provinces are exhorted to make enquiry after them in their Synods, which transgress this Article, that they may be censured according to the Ordinance of Nationall Synods; It is expressly recommended unto the Provinces under the pain of being censured, to watch diligently over those Pastors which preach not sound Doctrine, and use the fashion of Expressing themselves in speech far from the simplicity of the Scripture, or mingle Latin, Greek or Hebrew sentences, or intermix too much of profane 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. Upon this charge of the Pastors, it was demanded by the Province of Poictou, whether it be expedient or no, that the Ministers go to visit the sick of the Plague; The Assembly hath referred this to the wisdom 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, unless some comfortable exhortation may be made without danger, speaking afar off to the sick, 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. Upon the same Article 12, in the second Nationall Synod at Vitre in Britain in the year 1617. it was enacted thus. It is forbidden all Pastors to preach their own sense in politic affairs, contrary to the general resolutions of the Assemblies, and it is enjoined unto the Consistories, Colloques, and Provincial Synods, to watch over such persons, and to prosecute them by all Ecclesiastical censures even to the suspension of their Ministry. The like is to be done unto the Pastors which clash one against another in their Sermons upon such matters; The Synod of Alez in the year 1620. upon the second Synod of Vitre. The Article which forbids Pastors to preach their own particular sense in politic affairs, having been read and it being represented, that divers Pastors 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, Pastors, (who ought to handle that only which is the word of God) to mix in their Sermons any discourse of Politic affairs▪ upon pain on them which do otherwise to incur all sorts of censures even to the suspension of their Ministry, as exposing to contumely and reproach the Gospel of Christ; For this the Provinces shall take an especial care to demand an Account of their Deputies in the general 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 year 1623. upon the Synod at Alez. The Article which forbids Pastors to speak in their Sermons of Politic affairs, directed to the second Synod at Vitre, and reiterated in the Synod of Alez, shall be read in the Consistory, and the Provincial Synods, are charged to give their helping hand to the execution thereof and to make known their care and diligence at their next Nationall Synod. Article 13. The Churches are Admonished to use more frequently the catechism and the Ministers are to handle and expound it by succinct, plain, and familiar Interrogations and Answers, applying themselves to the rudeness of the people▪ without entering into large discourses of common places; It is the duty likewise of the Ministers to Catechise every one of their flock once or twice and to exhort every one to range themselves diligently into the number of them which are to be Catechised. Article 14. The Ministers shall keep Actual Residence in their Churches, upon pain 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 january 1644. and 1645. The practice of the Article of the first Chapter concerning Residency of Pastors, is recommended to all the Provinces, which shall have mutual 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 becoming 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 books 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 custom which is found among them in many places, which is the Deputing certain Ministers by their Provincial Synods to visit the Church, the order which they have formerly used until now, being sufficient, to have knowledge of Scandals. 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, than 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 Physic or Law, with his holy Ministry, howbeit he may in charity give counsel and assistance unto the sick of his flock, and the places near unto him, provided he be not diverted from his charge, and that he make no gain or profit by so doing, except only 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 Physic, or are otherwise withdrawn shall be exhorted, so to behave themselves as that above all they intent 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 means, 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 employ themselves in the Instruction of youth as that it hinder them in intending their principal charge, which the Colloques shall take notice of, even to the suspension of such Ministers. Article 20. The Ministers shall exhort their Flock, to keep modesty in their Apparel and they themselves in this kind shall show 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 conform not themselves unto it. Upon the reading of the 20 Article which enjoins Pastors to exhort their flocks, to observe modesty in their Apparel, and to show therein themselves the first examples both in their persons and families. Many complaints have been brought of the breach of this Article, by Pastors themselves, their wives and children in secular habits, too fare from the modesty required in them. The Assembly desiring to remedy so notable a scandal have given express charge to all moderatours of Colloques and Provincial Synods to correct such excess, by censures and reprehensions, and the Refractory shall be by the Authority of this Assembly, suspended of their charges until they have taken away the said Scandal. And to the end that this may be the nearer looked unto, it is permitted unto every particular man following the form of the Discipline to advertise the Consistory of the foresaid excess, and to bring them to punishment for it the which being denied, they may address themselves unto the Colloques to draw a Censure from them against the Pastors, and against them which shall be found faulty in that kind. Article 21. The Princes and great Lords which follow the Court, which have or will set up a Church in their houses, shall be entreated to take their ministers of the Churches duly reform and where they have more than one, with sufficient assurance of their lawful calling, and with the leave of the Colloques and Synods, they shall first sign the Confession of Faith of the Churches of this Kingdom, and the Ecclesiastical Discipline and to the end that the preaching of the Gospel may have the more fruit it is desired they would be pleased every one in his own 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 Scandals and Vices of the same family shall be repressed according to the order of the Discipline. And the same Ministers shall make their appearance at the Provincial Synods as often as they can possibly. Article 22. That it shall not be lawful unto the Pastor to leave his flock without the leave of the Colloque or Provincial 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 Provincial 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 own authority, as they shall think fit. Article 25. 26. The Minister of one Church may not Preach in another without the consent of the Minister of the same, unless he 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 foreign Minister shall endeavour to assembles the Deacons and Ancients▪ and this if they cannot do, he shall be permitted notwithstanding to preach, for the reuniting of the Flock. Article 27. Ministers shall not be sent unto other Churches without authentical Letters, or their sufficient testimonies▪ etc. Article 28. The Minister which shall say he is forsaken of his Church or persecuted, may not upon that be received by another Church, unless by good testimony he make it appear unto the Colloque, or Synod, how he hath behaved and governed himself▪ and shall be remitted to the wisdom and discretion of a Colloque or Provincial 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 month, 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 provide for himself with another Church out of the same Province, even there where God shall give him means according to the order of the Discipline. Article 30. Provincial 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 innovated unless 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 he was assigned, he may be sent elsewhere by the said Church, etc. Article 32. Ministers may be lent for Salary with their own good liking by the Consistory. Article 33. Ministers lent for a time, when the time of their being lent shall be expired, they shall return into the power of the Churches, whence they departed. Article 34. If within a year after the time be expired, the Church redemand not their Pastor being lent, he shall appertain to that Church which borrowed him, etc. Article 35. He which being destitute of a Church, cannot be employed 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 Pastors as the word of God obligeth them, and that occasion be not given unto the Pastors to complain, and to departed from their Flocks, they are admonished to administer unto them necessary things. Article 37. Yea, to meet with the ingratitude of many which have been found to deal unworthily with their Pastors the order following shall be observed, one quarter of their Pension is to be advanced, which hath been promised them by every man. Upon the Article 36. and the other following it is remitted to the wisdom of the Consistory to proceed against the particular persons, which are unthankful 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 solemn remonstrances, and warnings, and other means 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 unthankful to their Pastors▪ seeing the unthankfulness of particular men hath sh●wne itself greater than ever towards their Pastors, touching their entertainment which menaceth the Churches with an entire dissipation. It hath been advised that the unthankful men, which show 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 fail through default of means, to entertain amongst them the holy Ministry; All the Churches are exhorted so fare forth as they desire the advancement of the Kingdom of Christ, to gather a stock be it by devotion amongst the living, be it by Testamentary Legacies of particular men, or by any other convenient means, so that the holy Ministry 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 Observe. 9 upon the Synod of Alez. the Article which concerns the means to entertain the holy Ministry shall be read in the Consistories, which shall be exhorted to procure the execution thereof so fare forth as possibly they may. In pursuit whereof the Article following hath been agreed on in the Provincial Synod of Handen. Seeing the Churches, which have formerly resented notable effects of the King's liberality, have within these few years 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 threatened with an evident and approaching ruin, and that through default of zeal and affection, rather than for want of means, to particular men; the necessities as well of the Churches, as of the Pastors increase 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 Calamity to prevent it have ordained that all Churches be advertised, that they ought to search out among themselves the means for their proper subsistence, to raise the Contribution of particular men to repress the Ingratitude of them▪ which testify and show a notable defect of zeal, and charity, and to take order for time to come, that though the money granted by his Majesty entirely fail, yet the Ministers of the Gospel, may be conserved in those places, where it hath pleased God, to establish them, and the Kingdom of Christ advanced. In pursuit of this Article, and to come unto the execution thereof, It hath been decreed that the chief 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 subsistence of the Flock, of which they are members, and that they dispose themselves unto the observation of the Article of the General Acts of the Nationall Synod of Alez, and of the Nationall Synod of Charenton, which shall be read unto them, Article 38. To prevent for time to come the dissipation of the Churches; They which shall be elected to conduct the Action of the Colloques, shall make enquiry in every Church of the enter tainment which they own unto their Ministers, etc. Article 39 When necessary assistance shall be denied unto the Pastor, and that he shall remonstrate, and make his complaint thereof, when three months are passed, it shall be lawful unto the said Pastor to go unto another Church, with the advice of a Provincial Synod. Upon 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 means of him which makes the complaint, putting a difference betwixt ingratitude and inability, to the end they may follow that which may most concern the glory of God the edification of his Church, the honour of the Pastor and of the Ministry. Article 40. The Church which shall be found to be ingrateful, shall not be provided of a Pastor 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 do to other Pastors 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 Pastor to possess any heritage under the title of Pastor, but if a Pension, or any part thereof be assigned upon any possession, Rent, or revenue, it shall be all administered 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 suspicion of avarice or covetousness, and to the end by such distractions they may not be withdrawn from their charge. The Church shall take care of the Widow and Children of that Minister which shall die in their service and if the Church have not means, 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 flock great and small, of what quality and condition soever they be, by the word of God, and Ecclesiastical discipline. But it appertains also unto the Magistrates to watch over all Estates, yea, the Ministers themselves, and to take care they walk in their vocations, and in case they fail in the performance of their duty, the Magistrate may cause them to be admonished thereof, by the Ecclesiastical Discipline in the Consistories, Colloques or Synods, unless the faults be punishable by the Laws, 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 Schisms, and Rebellion against the Ecclesiastical order, manifest blasphemy worthy of civil punishment, simony, and all corruptions of litigious wranglings, to occupy the place of another; desertion of their flocks without lawful leave and just occasion, falsity, perjury, adultery, theft, drunkenness, buggery, worthy to be punished by the Laws, Usury, sport's forbidden by the laws and scandalous dance, and such dissolutions, a crime importing civil infamy, a crime which deserves in another separation from the Church, and all them which shall be totally insufficient to discharge their duty. Article 47. They shall not be deposed, which by reason of old age, sickness, 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 scandal of the Churches, deserve that the Minister be 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 Ministry brings more scandal than edification unto the Church; of this the Synod shall take especial 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 Pastors not suspected, etc. 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 be advertised by the Provincial, of them which shall be deposed, to the end that they receive them not. Article 52. Ministers deposed for crimes deserving capital punishment, or bearing note of infamy, 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 Ministry, they are to be suppressed by the Consistory, etc. Article 54. They which shall be declared Wanderers, Apostates, Heretic▪ Schismatics, shall be denounced by all the Churches, to the end that they take heed of them, and a list of them shall be carried to the Provincial and Nationall Synods, to the end that they may take care of them. Article 55. They which shall be put into the rank of Wanderers by the advice of a Nationall Synod, may not be received, unless by the advice of a Nationall Synod. Article 56. They which intrude themselves into the Ministry in the Provinces, and places where the pure Ministry is already established shall be sufficiently advertised to desist, and in case they persevere they shall be declared Schismatics, and all which follow them, if after the like advertisement made unto them, they forsake them not. CHAPTER II. Of Schools. Article 1. THe Churches shall erect Schools for the instruction of youth. Article 2. The Governors and Masters of the Schools shall sign the confession of Faith, and Ecclesiastical Discipline. Article 3. The Doctors and Professors in Theology shall be chosen by a Synod or Colloque, after good and sufficient proof of their life and doctrine. Article 4. To the end there may be a sufficient number of Pastors, and that the Churches may be always provided of capable persons to govern them, and to preach unto them the word of God, the Churches shall be advertised to choose Scholars already advanced in learning, and of good hope to entertain them in the Universities, to the end that they be prepared, and fashioned to be employed in the Ministry, preferring before others the children of poor Ministers, which they are part for learning; Kings, Princes, and Lords, are to be entreated 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 Scholars in the Universities. Article. 5. The question having been propounded by the Province of Anjou, what time they are to give to them, which forsaking the Papacy, do range themselves within the Church to be called unto the charge of Ancients, and Deacons. The Assembly Decrees the term of two years, to be given unto them, which is the same that is for reception into the Ministry. The custom 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 common voice of all the Consistory following the discipline. Again, whether to set up a Church, men may aid 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 lawful 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, he 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 be made by the common suffrages of the people, and of the Pastors, but where the order of the Discipline hath been already established, it shall be in the power of the Consistory, with the Pastors to choose the fittest and ablest men, with earnest prayers, and the nomination of them shall be made unto the Consistory, with loud voice, 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 several Lords days, to the end that the consent of the people may also be taken, and if there be no opposition, on the third Lord's day they shall be received publicly, they standing up before the Chair with solemn prayers, and so they shall be settled in their charges, signing the Confession of Faith, and the Ecclesiastical Discipline; but if there be opposition, the cause shall be known, and determined in the Consistory, and if they cannot accord there, all shall be remitted to a Colloque or Provincial 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 forepast ignorance, have Wives of a contrary Religion, they shall be tolerated only for the necessity of time, provided that they make their duty to appear by endeavouring to instruct their foresaid Wives, and to solicit them to a conformity in the Church. Article 3. The Office of Ancients, is to wa●ch over the flock with the Pastors, to cause the people for to assemble themselves, and that every man be found in the holy Congregation, to make a report of scandals, and of faults, to know and judge of matters with the Pastors, and in general to have care with them of all things which concern the order, entertainment and government of the Church, so that in every Church they shall have a form 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 advice of the Consistory, the moneys of the poor, of the prisoners, and the sick, to visit them, and to take an especial care of them. Article 5. The Office of Deacons is not to preach the word of God, and to administer the Sacraments, notwithstanding, in case of necessity the Consistory may choose certain Ancients and Deacons to Catechise throughout Families, also it is permitted unto the Ancient in the absence of the Pastor, to say public prayers, on ordinary days, when they shall be chosen thereunto by the Consistory, so that they follow the form which is prescribed in the Psalms. As for Deacons which have been accustomed to Catechise publicly in certain Provinces. The inconvenience heard and weighed which hath happened, and may happen hereafter, the Churches are exhorted where that custom hath not been received, to abstain 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 Ministry of the Gospel 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, Pastors, and Doctors 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, be it in nomination to the people, or in place, or in order to give their advice, 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 perpetual, 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 be after the same manner as the Restitution of Pastors. CHAP. FOUR Of Deacons. Article 1. THe Moneys of the poor shal● not be disposed of but by the Deacons, with the advice and consent of the Consistory. Article 2. In ordinary distributions it is required, that one or two Ministers be present, above all in the rendering 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 manage the Accounts, as to let every man know the necessity of the Churches, and of the poor. Article 4. To hinder disorder, the Assembly adviseth, that every Church nourish their own poor, etc. CHAP. V Of Consistories. Article 1. EVery Church shall have a Consistory composed of persons which shall have the government thereof, to wit, of Pastors and Ancients, and the Pastors ought to praesede in this company, as likewise in all Ecclesiastical 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 Pastors and Ancients, and for that cause they shall accompany them ordinarily in the Consistory, yea, in the Colloques and Synods, if they be sent thither by the Consistories. Article 3. In places where the exercise of the Religion, is not already established, the faithful 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 departed without communicating it unto the said Colloques. Article 4. Every Church shall have one only consistory, and it shall not be permitted to establish any other Counsel, for any affairs of the Church, and if there be found any other Counsel 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 think good, when any affair shall require it. Article 5. It resteth in the liberty of the Consistory to admit the father and son, or two brothers in one and the same Consistory, unless they be otherwise hindered, of this the Colloque or Provincial 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 prejudicial to the Church. Article 7. It is likewise left to the wisdom 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 publicly. The Synod of Charenton 1644. and 1645. confirm the Rule taken by the Synod of Gergeau, and Rochel upon the undertaking of Proposants, which intrude themselves into the Pulpits to make Propositions which are in stead of Sermons before the people in the ordinary days and hours of their assembling. The Assembly of the Requisition of the Province of Xantaigne interdicts all Pastors and Consistories, to suffer that course to be 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 conforms not in substance unto the general Articles of the Discipline, to this end the Articles of the Discipline shall be read, in the Consistories, at the least in the time they Celebrate the Lord's 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 Scandals, and the judgement of them appertain to the Assembly of Pastors and Ancients. The custom which is in divers places to make enquiry and to have a general 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 abstain 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. Upon the 10 Article. It shall be declared, that although by disposition of right a Crime may be called public, which meriteth exemplary punishment howbeit we call that public which begetteth scandal, or an evil example▪ which comes to the notice of all or of many, Notwithstanding that shall not hinder, but that in public faults the circumstances, be considered to proceed unto censures and corrections. It shall likewise be declared that for light faults, as private, domestic, and small injuries it shall suffice to admonish particularly the offender by any of the Consistory, but as for public 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 be called into the Consistory, without sufficient cause; In the exercise of Ecclesiastical Discipline they shall abstain hereafter so far as they may, aswell from the formalities, as the terms which are ordinarily used in civil Jurisdictions. Article 13. The faithful may be exhorted by the Consistories, yea, summoned in the name of God to speak 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 ways, but the body of the consistories shall not delegate Arbitrators, neither shall they carry themselves as arbitrators, only they shall advise as particular men, and in their private name. Upon the 14. Article. They of the Religion, which have process and differences as well civil as criminal, shall be seriously exhorted by the Pastors to endeavour an accord between themselves by the arbitrement of them which are of the Religion without going to law. When Gentlemen shall be engaged in any quarrel, they shall be exhorted to subject themselves, to the advice and friendly composition of their friends. A certain 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 be advertised not to call Pleaders into their Consistory, unless it be them which by reason of their Process commit scandalous offences, yet notwithstanding they may exhort the Pleaders, by all means 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 wisdom in distinguishing the one from the other, as also to weigh and examine diligently the faults and scandals 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 be 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 less offensive, some secret, others public. They ought to accommodate the Censure and Reprehension according to the quality and greatness of the offences. That in secret faults of which the offender shall repent, they shall not be reported unto the Consistory, but only those which they cannot correct by the first means, or which being public, 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 be 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 he show himself 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, unless in an extremity after all other more gentle means have been tried, 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, do advise that no man ought to be deprived, nor suspended, from the Lords Supper, by the private authority of the Pastor, or of any other, but only of the Consistory, to whose wisdom it shall be left, to take cognisance, after that the offender hath first been 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 known, but to a few men, such a Suspension, or the cause of it shall not be declared to the people, for fear of further defaming the oftendor, by rendering his offence more notorious and scandalous than it is, and it shall suffice in this ease to acknowledge his offence, unto the Consistory, that he may be admitted to the supper of the Lord. But as for them which have been admonished divers times of their offences, and yet show 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 public scandal unto the Church, they shall be punished withal sort of Censures. And if it happen that after long expectance and patience, and many admonitions made by the Consistory, and the forementioned proceed kept and practised, and all other endeavours of charity observed in the behalf of the offendor, if after all this he yet continue obstinate and impenitent, then shall they proceed against him by public admonitions, and by the mouth of the Pastor 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 means 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 grief of heart, and of which the Pastor shall set forth the true and lawful use from the word of God, to the end that every man may be admonished to keep himself within the compass of his duty towards God and his Neighbour, and to make known also that this last remedy is practised in the behalf of such an offender, for the glory of God, the honour and repose of his Church, and his own salvation the which public admonitions and denuntiations they shall prosecute and continue three times on three several Lords days. In the first to spare in some sort the offendor, he shall not be named, because he is already known to the people, but in the other he shall be named. And if for all that he return not, but persevere in his hardness, in the fourth Lord's 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 Pastor, in the authority of the word of God in the name and consent of the whole Church, of the which Excommunication the tenor followeth. Following the requisition made by the Province of Poictou, the which was framed by the necessity of its practice in this corrupt age as also hath been more fully declared than it hath been in the book of Discipline. MY Brethren, behold here the fourth time that A. B. having committed of C. and having scandalised the Church of God, and shown himself 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 thereof have been fully made known unto you to the end that you join 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 withal, entreated, and in a sort menaced, and adjured to turn himself unto God, he 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 himself in his sins and in a course that the Church hath a long time been troubled, and the name of the Lord blasphemed, We the ministers of the Gospel of the word of Jesus Christ, whom God hath armed with spiritual weapons mighty through God to the pulling down of strong holds, casting down every thing that exalts itself against him unto whom the eternal Son of God hath given power to bind and to lose 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 Scandals and in pronouncing Anathemaes against the wicked to glorify the name of God. In the name and in the Authority of Jesus Christ, with the advice of the Pastors and Elders (in the Colloque or Synod) Assembled, and of the Consistory, of this Church of N. we have cut off, and cutting off the said A.B. from the Communion of the Church we excommunicate him, and expel him the society of the faithful, to the end that he be unto you as an Heathen, and Publican, and that he be unto all the true faithful believers an Anathema, and execration that his conversation be esteemed contageous, and that his; example strike our spirits with horror, and cause us to tremble under the mighty hand of the living God; Which sentence of Excommunication, the Son of God will ratify, and will make efficacious until the offendor confused and dejected before God, give glory unto him, by his conversion, and being delivered from the chains of Satan which enthralls him, he bewail his sin touched with repentance pray God (well beloved) that he have pity on this poor sinner▪ and that this horrible judgement the which with grief & great sorrow of heart we pronounce against him, in the authority of the Son of God, serve to humble him and to reduce his soul in the way of salvation, from which he strayed and erred. Amen, Amen. Cursed be every man that doth the work of the Lord negligently, Amen. If there be any one that love●● not the Lord Jesus Christ, let him be 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, unless in case they be heretics, despised of God, rebels to the Consistories, and traitors against the Church. Besides, they which shall be attainted and convinced of crimes, worthy of corporal punishment, and which may bring great scandal 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 Pupils. They also which carry their children to be Baptised among them or present others to Baptism 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 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 fear in others, and to make them learn 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, Schism, 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 been excommunicated for any light cause, it shall be the wisdom of the Church to determine, whether it be fitting or not to manifest it to the people, until that otherwise it be agreed in the next general● Counsel. 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 faithful 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 again to repentance, the which shall be approved by good and sufficient witnesses, well known to the Consistory, which shall judge whether or no they shall 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 unfeigned) it shall be publicly denounced unto the people by the Pastors, to the end that they may be moved to praise God, which hath touched their hearts to make acknowledgement of their offences, and brought them to repentance, and then they shall be presented to the Assembly, to acknowledge, confess, and attest their forepast 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 public prayer. The Assembly enacteth, that when the Magistrate shall first take notice of any crime and have cognizance thereof, the Consistory shall wait until the fact be verified by the Magistrate, before it require such satisfaction of the offender as appertains unto conscience, unless 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 testify repentance of their faults, may be exempted from public suspension or no; The Synod judging such a punishment to be entirely necessary to retain 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 scandal given to the Church cannot be sufficiently repaired, They which shall be married by a Romish Priest, cannot be dispensed withal without public acknowledgement of their offence to the Consistory of what quality or condition soever they be. They which have committed enormous crimes and offences, as Parricides and Incests, aught 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 fare forth as possibly they may Public acknowledgements, and they only in the public offences. Article 17. If by suspension the offenders ●mend not themselves, but continue Impenitent after long expectance, and that they have been divers times admonished and solicited they shall proceed against them by public admonitions made unto the people by the Pastor three several Lords days 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 means to bring them to repentance, and an acknowledgement of their sins, 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 hardness, the fourth Lord's day, the Pastor shall say publicly, that they are declared hardened 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 form of which excommunication is fully set down before. Upon the 17. Article. An observation of the Synod of Saumur upon the Discipline. It hath been enacted by the Synod, that in public acknowledgements, the crimes shall not be specified, 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 Provincial Synod shall stand firm, as also all sentences of suspension from the Lords Supper, without the Consistories giving their names, although the suspended persons appeal unto the Colloque or provincial Synod. The Deputies of the Isle of France having demanded in the 18, Article touching the Appeals of public suspensions, that they may know if the Consistory having discerned a public suspension against one, and the person condemned appeal, whether they may proceed unto the suspension notwithstanding the Appeal. The Assembly hath judged that the Consistory may not pass any further, but aught to admit of the Appeal, unless in public offences known to all the Church, and this Appeal shall be definitively determined by the next Colloque or Provincial 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 endeavoured to bring them again into the flock, they shall be publicly denounced Apostates to wit, they which lately have revolted, unless 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 advice of the Synod of the province, so that for them which shall have been a long time revolted, the execution of this denunciation is remitted to the wisdom of the Consistories. Upon 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 wisdom 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 again into the Church, some of which in such sort render themselves enemies, & persecutors, as that if they name them publicly in proceeding against them, by excommunications they render themselves worse, and are the more exasperated against the flock, to endamage it, more than before as the effect showeth. 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 flock be not vitiated by the scabbed sheep, and that he which is separated being humbled through shame be in the end reclaimed that others may fear 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 incorrigible and that they endeavour notwithstanding to correct, and reduce them, if it be possible by any means, 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 instead of mollifying their hearts, and repenting, they harden them, and grew worse, becoming as mad men, even to the machinating and conspiring against the flock, and Governors thereof above all when they understand that they are named or shall be named publicly, It is far better to abstain from that course of naming them because it is no other than a formality and that by other means they may attain 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 means of the Ancients 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 general 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, remembering the saying of St. Augustine, That there, where remedies hurt more than they profit, it is better to abstain 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 wisdom of the Consistory. Article 20. After the committing of public offences, known to a great party of the people, the restitution of the offender shall be made by the public acknowledgement of hi● offence, when the same hath been condemned by the Magistrate. Upon the 20. Article. Upon the Proposition▪ etc. How they are to govern themselves in the behalf of them which are fallen into unpardonable crimes according to the civil Laws, 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, aught to be received at the Table of the Lord though he cannot hope, in regard of his Prince, for remission of his Crime, one jurisdiction not Clashing against the other. Article. 21. Seeing that whoredom brings note of Infamy, and chief to women, the acknowledgement of such scandals is remitted to the wisdom of the Consistory. Article 22. All acknowledgements shall be personal, and the offender shall render himself openly assistant in person to testify his repentance. Article 23. The offender which shall have been suspended from the Supper of the Lord, by the Consistory, unless the Suspension be signified, unto the people, he shall come into the Consistory for to desire that he may be restored and upon the making his repentance to appear, shall be restored without public acknowledgement. Article 24. He whose suspension shall have been declared unto the people after that his repentance shall have been known unto the Consistory, by good fruits and sufficient witnesses, he shall be publicly reconciled unto the Church, confessing his offence. Article 25. They which through obstinacy and hardness 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 proof of their repentance, they shall be heard in the Consistory; and if they entreat to be received in the peace of the Church, acknowledging their offence, the denunciation shall be made unto the people, for to move them to praise God, and to pray unto him, and soon after they shall be presented unto all the Church, to confess with detestation theit forepast offences, and rebellions craving pardon of God and of his church, and so they shall be reconciled with joy and public prayers. Article 26. They which being in the church, are fallen into Idolatry, and for that cause shall go to continue in another Church, when their offence is not known, they shall make an acknowledgement of their lapsing, only 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 publicly, 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 public acknowledgement. Article 27. All offences acknowledged and amended, shall be taken out of the books of the Consistories, excepting them which being joined 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, reveal unto any the confessions of Repentants, which voluntarily, and of their own accord, and by admonition made unto them, shall have confessed and acknowledged their faults before them, so it be not by the advice of the Consistories. Article 29. They shall proceed by Ecclesiastical censures, unto Excommunication, against them, which saying they are of the Religion, and yet shall call the Pastors, or Ancients, or the whole Consistory in body before the Magistrate, for to make them to give witness 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 counsel, 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 wisdom have regard unto all circumstances. It is demanded if a Minister ought to reveal to the Magistrate the Crimes, which shall have been revealed unto him in secrecy, by him which shall beg for counsel 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 lawful to the faithful to appeach them, which being in the Church, have committed any crime punishable by the Laws? As for scandalous vices▪ and damageable to the Commonwealth, the faithful aught to further and assist the Magistrate against them which are impenitent, and persevere in their evil; But in the behalf of them which shall have failed for once, and prosecute not their failings, one Ecclesiastical censure shall suffice. Article. 31. If one or more stir up debate to break the union of the Church upon any point of Doctrine, or of the Discipline, or concerning the forming of the Catechism, of the administration of Marriage, and of the Sacraments, and public 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 noise in all meekness, by the word of God; And if the gainsayers will not acquiesce, the Consistory shall entreat the Colloque to assemble themselves on a time and place most convenient, having first caused the said gainsayers to make an express promise, which is to be enregistered, not to scatter their opinions in any sort or manner, but to attend the said Convocation of the Colloque, upon pain to be censured as Schismatics, with exception notwithstanding, that they confer with the Pastors, and Ancients if they have not been taught, and otherwise in case that the said gainsayers refuse to make the said promises, they shall be censured as Rebels, according to the Discipline; The Colloque likewise shall jointly proceed as above. And if the gainsayers, having been patiently heard, and fai●ly refuted continue satisfied all shall be enregistered; if not, a Provincial 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 appertain to others rather then unto them which are Assembled in the Province, and all following the order set down 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 hear them with all holy liberty and freedom, and there shall be made an entire and final resolution, by the word of God; unto which Resolution, if they refuse to acquiesce from point to point, and with express renouncing of their errors enregistered, they shall be cut off from the Church. Article 32. A Pastor 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 form of catechism the Administration of Marriage, Sacraments, or public 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 Provincial or National Synod. Article 33. In every Church they shall prepare Instructions of all notable things, which concern Religion, and in every Colloque one Minister shall be deputed, to receive them, and to bring them to a Provincial 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 do any thing of great consequence, which may comprehend the Interest or damage of other Churches, without the advice of a Provincial Synod, if it be possible to assemble themselves; and if the business be pressing and urgent, she 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 be warned not to departed for any persecution which may arise, nor to procure for themselves, any peace or liberty apart, which breaks the holy Union of the body of the Church. They which do otherwise shall be censured according as the Colloques or Synods shall judge expedient. Article 4. The disputes of Religion with the Adversaries shall be regulated, in such sort, as that the Ministers shall not begin the onset and if they be engaged in verbal Disputations, they shall not do 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 unless it be regulated by writing respectively given and signed. And as for public dispute, they shall not enter into it, but by advise of the Consistory; and of a certain number of Pastors which for that effect, shall be chosen by the Colloques, or Provincial Synods; They shall not enter into any dispute or general conference, without advice of all the Churches Assembled in a Nationall Synod, upon pain to the Ministers which shall do to the contrary, to be declared Apostates, and forsakers of the Union of the Churches. Article 5. The Churches ought to take notice, that the Ecclesiastical Assemblies, of Colloques, and of Provincial Synods▪ as well as Nationall, are the chains and butteresses of their Union, and concord, against Schisms, Heresies, and all other inconveniences, to the end that they do their duty, and employ themselves by all means unto what the said Assemblies shall order and Decree. The Pastors shall come every one of them, accompanied with one Ancient in the Ecclesiastical 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 Ecclesiastical Assemblies. Article 1. IN a Colloque the neighbouring Churches shall assemble themselves twice every year, if it may be, or four times according to the Ancient custom. This is reserved unto the wisdom 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 turn, to the end that men may know how every one hath done his duty, by exercising himself in the study of the Scriptures, as likewise of the method and form he useth in the handling of them. Article 4. The Authority of the Colloques is subject to that of the Provincial 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 Ministry. Article 6. The Censures of the Pastors and Ancients, shall be upon the issue of every Colloque. CHAP. VIII. Of Provincial Synods. IN every Province the Ministers of every Church shall assemble themselves, once or twice in the year, as they may according to the wisdom and discretion of the Synod. CHAPTER IX. Of Nationall Synods. Article 1. NAtionall Synods shall be Assembled from year to year, so far forth as possibly they may. The Synod of Montpellier and another of Gorgeau have ordered the Convocation of Nationall Synods to be from three year to three year. 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 only and during such difficulties, that the Brethren assembled in every Provincial Synod, (so farforth as possibly they may) choose two Ministers, and two Ancients▪ the most expert in the affairs 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 Provincial Synod shall name three or four Pastors, and as many Ancients, because if they which were first named be hindered by sickness, or other lawful impediments to undertake the journey, there be others which may serve in their place. In the Nationall Synod at Charenton 1644. and 1645. expounding the third Article 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 Provincial Synods by plurality of voices, and signed in the said Assemblies by the Moderators, and for default thereof they shall no more regard, what they propound, than they do the Propositions which particular men shall advance of their own heads, and without Commission. In the same Synod, it is inserted, that because of divers defects met withal, in sending Letters from the Provinces, it is enjoined unto all to insert in them the proper names, and sur-names of the Deputies, To wit, of good Letters, in the bottom of which the submission shall be set down in these words for substance; We promise before God to submit ourselves, to all which shall be concluded, and resolved on in your holy Assembly, to give obedience and to execute them with all our power, and that we are persuaded that God will govern 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 we demand of God in our prayers. This is that which was framed in the general Synod at Vitrey held in the year 1617. conformable whereunto shall be the submission required in the Letters, of them which are deputed in Provincial 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 Ecclesiastical 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 public prayers, or domestic, in not uncovering their heads, nor bowing the knees, a thing which is repugnant to common piety, causeth suspicion of pride▪ and may scandalise the good, and therefore the Pastors and Ancients, yea, and the chief of every family, are war●ed to watch carefully for this, that during the said prayers, every man without exception, or acception, give by exterior signs, testimony 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 sickness or otherwise, whereof the determination shall be lef● unto the testimony of his own conscience. Article 2. The Congregations of the faithful, being likewise ordained to sing to the praise of God, and to comfort and fortify themselves, by the use of Psalms, 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 sharp persecution, be it of Pestilence of War, 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 certain day one or more public and extraordinary prayers with fasting, howbeit without scruple or superstition, and all upon great causes, and considerations, and the Churches are admonished to conform themselves one unto the other in celebration of the Fast, so farforth as possibly they may, according to the conveniency of time and place. Article 4. The Churches which have been accustomed to make public prayers upon certain days may keep the order, which they have a long time happily observed, and other Churches are to conform themselves therein according to the means it shall please God to give unto them hereafter. The Pastors ought to reprove them which contemn the frequenting of Sermons, and neglect the use of prayers, which ought to be performed in private houses, by the chief of the Families, and their domestics. Article 5. They shall not make Prayers nor Sermons, at the enterrment of the dead, to prevent all superstitions, and they shall not give public Alms, 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 itself, as well of the miseries and shortness 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 faithful are admonished to behave themselves there with all modesty, rejecting all ambition, hypocrisy, vanity and superstition. CHAP. XI. Of Baptism. Article 1. Baptism administered by him which hath no vocation, nor any Commission, is altogether null and invalid. Article 2. A Doctor may not Preach, nor administer the Sacraments in the Church unless 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 appear so by his Confession. Article. 4. The Children of Fathers and Mothers of the Romish Church, and of excommunicate persons, may not be received, into the Baptism of the Reformed Churches, although they be presented unto them by faithful sureties, 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 yield 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 Baptism of the reformed Churches, upon condition, that the sureties oblige themselves, for the education and instruction of them which are so Baptised. Article. 6. They shall not administer Baptism, unless it be in Ecclesiastical Assemblies, where there hath been a Church publicly erected; & where it is not public, and the Fathers through infirmity fear to bring them to be Baptised in the Assembly, the Ministers shall advise prudently how far they ought to yield, though there be always the form of a Church, together with exhortations and public prayers. But if there be any Church whereunto the people cannot Assemble, the Minister shall not make difficult to Baptism the Child of a faithful man presented unto him, with prayers and exhortations. Article. 7. For that we have no Commandment from the Lord, to take God Fathers and God Mothers to present our Children at Baptism, there may be no express law imposed on persons to use it, howbeit for that the custom is ancient, and brought into the Church for a good end, to wit to witness the faith of his Parents and at the Baptism of the Child to charge themselves with the instruction of him, in case that death take away his Parents, also to entertain the society of the faithful, 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 baptism, 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 Godfathers and Godmothers present children at baptism, so long as the suspension shall last. It is decreed that for whatsoever fault it be, the faithful may not be refused to present children at baptism unless that they have been suspended of the Sacraments by the judgement of the Consistory. Articles 12. 13.. They of the Religion which present children by Proxy at baptism, in the Roman Church, shall be sharply censured as consentting to Idolatry. It is demanded; If it be lawful to accompany the Papists to the doors of their Temples; at the convoy of Baptisms and Marriages. It is answered, they may not, and in such case they are liable to censure. Article. 14. Touching the names given unto Children in Baptism. In the imposition of names unto Children, Men ought to shun on the one side over much preciseness, and on the other superstition and scandal, and for that this act as all other aught to serve unto the edification of the Church in such fashion that there, where the Fathers are sureties, require that their, or other men's 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 Angel 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 Baptism, though they be not contained in holy Scripture, provided that they contain nothing which is indecent. Article 15. The Ministers shall admonish their flocks, to behave themselves with all reverence, when that Baptism is administered, and to abate the contempt, that the greater part have of Baptism, which they show by departing out of the Assembly, when it is administered, ● It is decreed that none departed the Congregation, unless great cause require it, upon pain 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 faithful to present their children at Baptism so soon 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 faithful are to be exhorted as well in Sermons, as particularly, not to suffer their children to be unbaptised, if it be not upon very great consideration. Article 17. Though a faithful Husband have a Wise of a contrary religion, yet is he not excusable, if the child be presented unto Baptism in the Roman Church, therefore he shall not be received to partake of the Lords Supper, unless it be in case that he hath endeavoured to hinder it with all his power. Article 18. Baptism shall be enregistered, and carefully kept in the Church with the names of the Fathers and Mothers, Godfathers and Godmothers, and Children baptised. Article 19 They shall enregister in he Book of Baptism the names of Fathers and Mothers of Children borne of unlawful copulation, so farforth as they may possibly know it unless them that are borne of incest, to the end that the memory of so enormous a wickedness 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 Lord's Supper. Article 1. WHere there is no form of a Church, it is not permitted to administer the Sacrament of the Lords Supper. Article 2. Children under the age of twelve years shall not be received to the Sacrament of the Lords Supper. Article 3. Priests, Monks, and other ecclesiastics of the Church of Rome shall not be admitted to partake of the Lords Supper, until they have made public acknowledgement of their forepast life and profession. Article 4. Beneficed men which bear the name and title of their Benefices, and they which mix themselves with Idolatry, 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 deaf and dumb man, which by signs, and evident tokens, and gestures, shows, so farforth as he may his Piety and Religion, may be received to the Supper of the Lord, when by long experience, and holiness 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 be administered unto them, which cannot drink wine they making protestation they do it not out of contempt, and essaying so farforth as possibly they may, to put the Cup unto their mouths. It remains in the liberty of the Pastors distributing the Bread and Wine, to use the accustomed words, the thing being indifferent, provided they do 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 drink after them. The Pastors 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 Provincial Synod. Article 13. The faithful which go about to hear the word of God in one Church and to receive the Sacraments in another, shall be censured. Article 14. Though it hath been a custom in divers Churches of many places not to celebrate the holy Supper oftener than four times in the year, 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 Pastors in the beginning of the Action, and the rest of the people in such order as the Consistory shall judge to be 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 Britain, having by their Deputies asked if it ought to be permitted unto Pastors to solemnize the Marriages of Cousin germane, 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 expressly set down in the particular expositive Acts of the Edicts. Articles 4. 5. 6. Touching cousin germane, be it by affinity or consanguinity the faithful may not contract Marriages with them, unless it be permitted by the Edict of the King. Article 7. 8. It is not lawful to espouse the Sister of a man's Wife that is dead, for such Marriages are forbidden, not only by the Laws, but also by the word of God; and although that the laws of Moses ordain 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 temporal regarding only the conservation of the lineage 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 be solemnised in the Church; wherefore the Pastors shall take care thereof, and for the same reason it is forbidden to marry the Niece of a man's wife. Article 12. Honesty and comeliness permits not any man to marry the Widow of his wife's 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 known. Article. 17. The Banes shall be asked three several Lord● days. 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 merely politic. Articles 19 20. 21. 22. The Banes of Widows which shall Marry again, shall be published seven months and a half at the least, after the decease of her Husband, to prevent inconveniences and scandals which may arise thereby. Article 23. Marriages shall be publicly solemnised in the Assemblies of the faithful, and by the Ministry of Pastors and not of others. Article 24. The Church shall not solemn Marriage in the days on the which the Supper of the Lord is administered, nor on the Days of a public Fast. CHAP. XIIII. Of particular rules and advertisements. Articles 1. 2. IT is not lawful for the faithful to intermeddle with any thing which hath had Idolatry joined therewith. But to hold Priories, Castles. Farms and Rents to pay the Revenue unto ecclesiastics, seeing they are temporal Lords, it is a thing indifferent. Notwithstanding the faithful shall be admonished not to intermeddle much with such things, if they find any abuse in them. Articles 3. 4. 5 Advocats and Proctors shall not give counsel in causes which are properly concerning benefices. Article 6. Bishops, Archdeacon's, officials such as they are at this present have no right of Jurisdiction Civil or Ecclesiastic, how be it for that the faithful are constrained to go sometimes before them to obtain their right, which otherwise cannot be obtained, they may have recourse unto them, being sent unto them by the Magistrate unto whom they shall first address themselves. Articles. 7. 8. It is a thing unlawful in itself to exercise civil jurisdiction and procurations under ecclesiastics. Articles 9 10. Because it is not lawful nor expedient to go to hear the Preachers of the Roman Church, and others which intrude into that office, without any lawful vocation, the flock shall be hindered to go to hear them by their Pastors, and they which shall go 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 falsely usurp the tenths because of their administration, yet ought they to be paid in regard of the Commandments of the King to avoid sedition and scandal. 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 rend the name of God by Oaths 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 Kingdom, but in this rank they may not be comprehended, which are branded, with the notorious mark 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. Dance shall be repressed, and they which make a practice 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 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 do their duty in conserving of them. Mummery, Juggling, Gaming, Puppet playing shall not be tolerated neither yet a French game, called Fair le Roybait, nor Shrove Tuesday be observed of the faithful, they are all forbidden, etc. Article 30. They which call others to duels, or being called thereunto do accept thereof which shall have ●ulled their parties; Notwithstanding they shall have obtained their Prince's favour or shall be otherwise justified they shall be censured even to the suspension of the Lords, Supper which suspension shall be speedily published and in case that they desire to be received unto the peace of the Church, they shall make public 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 Provincial Synods to add thereunto, nor to diminish from them, nor to change them without the advice 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 Rochel the 2. of April. 1571. THis present direction being read and diligently examined according to the word of God, by all the Ministers and Ancients deputed by the Churches of France; They have in the name of the said Churches promised and protested to keep 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; We believe that there is one only God, etc. 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 Princess; Henry, Prince of Navarre, and Henry Bourbon Prince of Conde and the most Illustrious Prince Lewis, Count of Nassaw; and Messieur Gaspard Count of Caligne Admiral of France and many other Lords and Nobles of great quality. General Acts of the Nationall Synod Assembled at Charenton etc. THe Assemhly prohibits all Provinces to take an Oath of Scholars, to the prejudice of the right of al● Nationall Synods, and the common edification of the Churches that they shall never departed from the service of the Churches of those Provinces in the Which they were first received in the Ministry of the Gospel. At the requisition of the Province of Cevenes, t●e Assembly for to explain the first Article of the general Acts, of the Nationall Synod held at Saint Maixant, have declared that no particular Church may make enquiry after any Pastor without the permission of a Colloque or Provincial Synod nor establish him by Act in pursuit of such an enquiry without advice be it of the Synod in body, or be it of the neighbouring Pastors 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 custom, 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 thing, which of itself is free; but hath left the Churches in their Ancient usages, exhorting them all respectively to seek that which tends to edification, and to avoid all ostentation, affectation, and superstition. The Assembly enjoins a Collection to be made throughout all the Provinces for the relief 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 Rhythms of the Psalms, or in the text of the Confession of faith, Liturgy and Catechism, without express order of the Consistory, authorised by the Provincial Synod. Upon that which hath been reported by certain Deputies of Maritime Provinces, that many coming from foreign Countries, which call themselves Independants, because they teach that every particular Church ought to govern itself, by its own proper laws, without dependency of any person in Ecclesiastical matters, and without obligation to acknowledge the Authority of Colloques and Synods for their government and conduct, and establish their habitations in this Kingdom, which may hereafter cause great inconvenience, if it be not in good time carefully prevented. The Assembly fearing that the contagion of this poison gaining insensibly, may bring confusion and disorder among us, and judging the said sect of Independants not only 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 means of bringing a Remedy thereunto, but also it is very dangerous to the State, so that if it have place, it will form as many Religions, as there be particular Parishes, or Assemblies. It is therefore enjoined all the Provinces, and especially the Maritime to take care that this evil take not footing in the Churches of this Kingdom to the end that Peace and uniformity, as well in Religion, as in Discipline, be inviolably 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 certain Writings printed, and Manuscripts, by the which the whole nature of original sin is placed in the only hereditary corruption incident originally in all men, and the imputation of the first sin of Adam is denied. The Assembly condemns the said Doctrine, insomuch a● that it restrains the nature of sin in the only hereditary corruption of the posterity of Adam, excluding the imputation of the first sin, by which he is fallen. And forbids upon pain of all Censures unto all Pastors, Professors, and others which shall handle the said question, not to departed 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 ordain that all Synods and Colloques which shall hereafter proceed to the receiving of Scholars to serve in the holy Ministry to oblige them to the signing of this Act. Because that the Adoration which is rendered by the Roman Church unto the Host, which she pretends to consecrate, hath as well in their public service, as when it is carried in Procession, and to the sick, this false presupposition, for a main foundation that by the Consecration it is made properly the very same body, which was taken out of the womb of the blessed Virgin, by the eternal Son of God, unto whose divine Person it appertains, 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 belief, 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 fundamental principle of Christianity, attribute sovereign Adoration unto a thing which by nature is not God, nor transfer the glory of the eternal 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 inconsiderateness, and on the other in regard of their own consciences, which they shamefully betray, and for them of their fellow Citizens, which are of the Roman Religion, whom they confirm in their superstition, as well as for the weak among themselves, whom they lead into error, by the example of a prevarication, most unworthy of the name which they bear, to return unto themselves, and to bewail their estate, before the great God and Saviour Jesus Christ, whose Glory they have profaned, so fare as in them lies. It ordains therefore that then, when the Host shall be carried by them of the Roman Church, that every one of them retire himself, so soon as possibly he may, not to give any scandal 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 do, which adore it with the same worship as they do the Divinity persuading themselves that they may conform unto that custom, 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 think to gratify, because they undertake to substitute a civil salutation, not a Religious worship▪ which the Church of Rome ordains, and that they attribute it unto another object, than 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 says 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 deceitful shows 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 departed never so little from the fidelity, which they had sworn unto God in their Baptism. The Synod ordains, that it be carefully declared unto them, that they may not continue in this hypocrisy with what pretext soever they colour it, without irreligion, and open mockery of God and of men, without scandal of their brethren, and mortal wounding of their own consciences; and in case they continue in this ungodly resolution, Enjoin all the Consistory, to pursue them with all Ecclesiastical censures, as unworthy of the Communion of the faithful, after they have caused in all places where there is need, a public 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 Christendom with an universal conflagration, so that for the present his Almighty hand is armed and lifted up to smite; the wars, (the cause of the obduration of the people) continuing and menacing offenders with a total ruin. The Nationall Synod Assembled by the permission of the King at Charenton considering that the only remedy of so many miseries, consists in the conversion of men, and in the humiliation of their hearts before the glorious Tribunal of that great God, whom they have provoked to jealousy; and that the perpetual exercise of Christians ought to be the renewing of themselves, and the cutting off of dead works, to serve Gods holy name in Righteousness; and that true piety exhorts the faithful as well in general, 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 Provincial 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 obtain his favour for the establishment of a general Peace, the settlement of the Estate, the conservation of the Sacred person of the King, the benediction of his youth, the glory of his Crown, and happy success of his Arms, under the lawful government of the Queen Regent, and the prosperity of all the Royal Stem; Enacts, that a Fast of all the Churches of this Kingdom shall be Celebrated, the fourth day of May next, and that all the faithful shall be Advertised, to prepare themselves by the reading of this present Act. Particular Acts. REport being made by the Deputies of Normandy, of a Process commenced by the chief of a Family, of the Church of Roven, as well against her, which hath been (without permission) espoused by his Son, as against her Parents. The Assembly ordereth that the Son, who hath been deprived of the Communion, inconsequence of this difference, seek the grace of his Father by all duties of submission and respect, according to the word of God and that the Father be entreated, and earnestly sought unto by the Consistory to limit time, in which he will be pleased to void the suit, which time being passed, the Son 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 do receive, and have received from their Majesties, since they have thought good to incorporate the Principalities of Sedan and Rancourt unto France, and that they need that by order of this Assembly Scholars be sent unto them, as unto other Academies of this Kingdom. It hath been Decreed that Answer shall be made unto them, to testify the joy that all the Churches take in their prosperity, and to assure them that their Academy shall be always upon an equal consideration with others in this Kingdom. The Academies for them of the Religion of the Kingdom of France. 1. MOntauban, 2 Nisme●, 3 Die, 4 Saumu●, 5 and last Sedan lately added. A College erected at Chatillon for Scholars, founded by Marshal Chatillon and others, with Contribution of the Churches. Contributions unto those Academies, by particular Churches in all the Provinces. The whole sum which is levied, amounts to fifteen thousand eight hundred Livers. A Division of the sum of fifteen thousand eight hundred livers, (every liver being two shillings of English money) remaining of the sum of sixteen thousand livers accorded by his Majesty, paid 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 four Deputies, 1170 livers 7 sous. The Isle of France, for 3 Deputies, to wit, Sieur blundel, Drelincourt, and Le Cog, 877 livers, 15 sous. Normandy, for four Deputies, 1170 livers, 7 sous, 4 deniers. Dauphancy, for four Deputies, 1170 livers, 7 sous. Cevenes 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 four Deputies, 1170 livers, 7 sous. Vivarets, for four Deputies, 1170 livers, 7 sous. Berry for four Deputies, 1170 livers, 7 sous. Poicton for four Deputies, 1170 livers, 7 sous. Britain for two Deputies, 585 livers, 3 sous. High Guyenne for four Deputies, 1170 livers, 7 sous. Lower Languedock for four 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 be employed to defray the charges of the two Deputies (if they have need) as hath been observed before. By reason of the dearness 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 brevet 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 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 years, was deposed for Simony, and Rebellion to the Discipline. Particular Act. SIeur blundel, who was employed in the service of the Church of Houden when he was deputed by the Province of the I'll of France, and hath since been drawn thence by the last Provincial Synod, which hath permitted him his Residence at Paris, for to intent his studies, as it may appear by reading of the Act, of the said 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 be fitting that he keep himself near to defend it, or if they think it fitting, that that charge ought to be given unto some other, he leaves it to their consideration, as also all which concerns 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 Aids which he had hitherunto at Paris, fail him, or that he find himself too much diverted, if it may be permitted him to retire himself elsewhere, or without any charge of the Churches, he had the means to intent 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 days in serving God and his Church. The Synod acknowledging the profit that the Public receives of his learned labours, and that to finish them he cannot be in a more proper place than 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 concerns the quality which is justly due unto him, of the Minister of the Gospel, it is enjoined him to keep himself near, for to answer to his book of Primacy, as being a person which may acquit himself therein very worthily; he is exhorted also to put in light so soon as he 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 enjoined him particularly to hasten the Edition of his Treatise of Bishops and Priests, by the which he shows that there is small appearance that Saint Peter was ever at Rome. And because that the Assembly knows 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 esteem of him greatly; They cann●t in any sort consent to his departure out of the Realm, 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 designs. But because it is not just, that he travel incessantly for the public, and that he employ himself in undertaking the task, which the Nationall Synods have given him, without reciving some profit thereby. This present Synod considering him as an honourable professor, have granted unto him by the uniform advice 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 Annual Pension of 1000 livers, which shall be carefully paid by the Provinces, according to the direction hereafter mentioned, and proportionably to that which they furnish for the Academies, and by the same ways shall they be obliged to send every year 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 graceful qualities, and his incomparable travels. A Division of the sum of a thousand livers accorded by the Nationall Synod unto Sieur blundel, Minister of the Gospel, to be gathered of the thirteen Provinces following. FIrst of the Province of Normandy the sum 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 Britain, 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 Cevenes, 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 clear in these terms. The Person Betrothed may not marry, the Mother of her which was betrothed unto him deceased unless it be in case, that the Magistrate hath Authorized it by his ordinance, which shall be expected, as well by the Pastor, as by the parties Contracted. The twelfth Article shall be set down in form following; As for Espousing the Widow of the Brother of the Wife deceased, though honesty and decency seem 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 Britain having by their Deputies demanded if it ought to be permitted to Pastors to Solemnize the Marriages of Cousin germane, 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 expressly prescribed, by the particular Articles Expositists of the Edict. Complaint having been made by one of the Provinces against Sieur Amarant, Pastor and professor in Theology at Saumur, as having swarved from the rules of the Synod of Alenzon, by the Edition of the book 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 reciprocal complaints, and threaten, 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 general as in particular. And to satisfy the Requisition of all the Province, which have universally required the punctual confirmation and observation of the Arrests of the Nationall Synod of Alenzon; The Synod forbids upon pain of all Censures, all Pastors 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 Provincial Synod, which shall render an account thereof unto the Nationall Synods. It enjoins also most expressly, all Students in Divinity upon pain to be declared unworthy for ever to serve in the holy Ministry, to abstain hereafter from all contestations and debates upon unnecessary questions, as of the orders of the Decrees of God, of universal 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 be received into the Ministry, 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 sign with this present Act. After the reading of this rule whereunto Sieur Amarant promised to submit himself, he desired that it would please the Assembly not to suffer, that by public writing coming from without the Kingdom his doctrine should be rendered suspect, and his Reputation tainted that they would leave unto him the liberty to employ himself in the defence of his innocency, and to use his natural right in repelling the injury, and clearing the blames. It hath been decreed, that if any such thing happen, he shall entreat for permission to write for his defence in the Provincial Synod of Anjou, which shall advise of that which shall be 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 politic affairs, but withal, he will not hinder the compilation of a writing, to take pains in particular about the Instructions wherewith the Deputies were charged, as well to bring from their Provinces, by their Synods, as since their arrival 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 Pastors, and the Maraude and Pelena Ancients, to lay down at the feet of your Majesty, the most humble action of Graces which we own unto your bounty, having happily begun, and finished our Synod under your royal Authority, and to entreat your Majesty with all the powers of our souls, to hear favourably the most humble requests of your most faithful and most obedient Subjects of our Religion which mourn in many places of this Kingdom, seeing themselves deprived of the means 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 Predecessors of most glorious memory, and confirmed by your Majesty upon your coming to the Crown; and deploring, that by the rigour of some of your Officers, they be excluded of their Charge and government of all sort of Trades and Occupations, a dealing which hath taken from them contrary to the intention of your Edicts, the means by which they may be able to gain 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 hardiness 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 Reign, that Equity and Clemency meet together, and all sort of virtue flourish, and the heaven pour down his most precious Benedictions, as well upon your Sacred person, as upon your people in such sort, as that after they have seen the glorious Victories, and magnifical triumphs of David, they may behold to succeed, the peace, happiness, and abundance of Solomon. We may end our days 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 faithful, and most obedient subjects and servants, the Pastors 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 thanks, which are due to the bounty and clemency of your Majesty, we shall Madam, be altogether ingrate, of we all find not in ourselves a most deep resentment of yours, and the King's 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 wisdom, which holds the helm of your Regency governs the French Empire, with so much good success, as that it possesseth an happy tranquillity, so that whilst other neighbouring Kingdoms mourn, being beaten with fearful tempests, we have had the good hap to busy ourselves in our affairs, under the shadow of your royal protection with all safety. And seeing that your Majesty hath dained not only to accord unto us, a general Deputy by whose mouth our humble supplications may enter into your most Sacred thoughts, but also to pour 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. We dare as yet, send prostrate to your feet Sieurs Langley and Cattiby Pastors, with Sieurs de Maraude and Pelena Ancients, newly to present unto you, our most humble thanks, and to implore the protection of the King's Sovereign justice, in the name of all them, which living with us under the benefit of the Edicts confirmed by the King at his coming to the Crown suffer contrary to the intention of your royal Clemency divers troubles in all the Provinces of the Kingdom. If the assurance we have of hearts inflamed, with zeal for the service of our lawful Prince, and grounded upon the inviolable fidelity of generous thoughts, not to yield 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, we shall live, Madam, in this to obtain of your grace, the general remedy of our evils. And after natural obligations of faithful subjects, and religious among Christian people, to enter into that of servants, filled with good deeds which desire not to possess their lives no longer than employing them in most ardent vows, for the preservation of the person of the King, the dear 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 Sceptre, sustained now by your Royal hands, and for the perpetual glory of your Majesty, continuing ever, Madam, Of your Majesty, the most humble, most faithful and most obedient subjects and servants, The Pastors, Ancients, etc. At Charenton, january 27. 1645. The Confession being read, it was Signed, by all the Deputies, which have unanimously in the name of all the Provinces made solemn Protestation of their continuance in the Inviolable profession thereof, even to the last gasp of their lives. An Act that is to be published against Sieur Militier. Sunday, January 29. 1645. Most dear Brethren, IT is a long time that you have beheld with grief the Sieur Theophilus, Brocheur Sieur de Militier employed to withstand by writings published, the belief of our Churches, and that you have been wounded with just grief caused by the scandal 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 himself seduced by his own proper prejudging, 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 year 1637. by express order whereof the Consistory denounced against him, that for default of returning unto himself within six months, 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 Kingdom, desirous to remedy a scandal so long continued among them, and to procure, so much as in them lieth, 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 than ten years being deprived of the Communion of the Lords Table, and cut off from the Church in the year 1638. and from the number of the faithful 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 virtue of his Spirit, he may return himself from the gall of bitterness and that he would be pleased to give him the grace to turn himself from darkness unto light, and from error unto truth, to the end that as the fall of this personage hath for many years afflicted your spirits with just sorrow and grief, so you may be edified and comforted by his Repentance, Amen. A Formulary of Baptism, OR, The manner of Baptising those, who from Paganism, judaisme, and Mahumetism are converted to the Christian faith: as also of those Anabaptists, who have not been Baptised before; Drawn and Composed in the Nationall Synod of the Reformed Churches of France, Assembled at Charenton, in the year of our Lord 1644. Being the 26 of December. Printed first in French, by Samuel Petit etc. in the year of our Lord 1645. and now faithfully Translated into English. AFter that the Catechumen, or party that is to be Baptised, hath been sufficiently Instructed and Catechised, so that he 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. Do you not acknowledge that by nature you are a child of wrath, worthy of death and eternal malediction? Answ. I do. 2 Quest. Are you not sorry and grieved for all the sins you have committed since you were borne and do you not promise that you will forbear henceforth for ever? Answ. Yes. 3 Quest. Do you not from your heart renounce to the seducements and wiles of the Devil and his Angels, to all the Pomps and vanities of this world, and to all the Affections and concupiscence of the flesh? Answ. I do. If he be a Pagan, or Heathen, the Minister shall say; 4 Quest. Do you not perceive that there is but one God, who hath created Heaven and Earth, who upholdeth all things by his powerful Word, and in whom we have our being, live, and move? Answ. I do. 5 Quest. Do 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 Son begot of the Father from all eternity, and the Holy Ghost eternally proceeding from the Father and the Son? Answ. I do. 6 Quest. Do you not believe, that this great God who never left himself without witness, did manifest himself unto men not only by his Works, which from their first Creation do incessantly declare his praise and glory, but also by Revelation of his Counsel, for the salvation of mankind contained in the holy Scripture, commonly called the Old and New Testament. Answer. I do. 7 Quest. Do you not believe that all these holy Scriptures are by Inspiration of God, and contain in them a perfect rule, both of our belief and of our lives? Answ. I do. 8 Quest. Do you not ptotest that to the last breath of your life, you will resist the Devil whom hitherto you have adored, serving either Idols made with hands, or the Host of heaven, or briefly those which by nature are not Gods? Answ. I do. 9 Quest. Rehearse the summary of your faith. Answ. I believe in God the Father Almighty; etc. 10 Quest. Do you not believe that this good God, who by the preaching of his Word, doth call us all to life and salvation, hath Instituted some Signs and Sacraments in his Church, which seal and confirm the truth of the Covenant of grace, which is proposed to us by the preaching of the Gospel? Answ. I do. 11 Quest. How many Sacraments do you believe there be in the Christian Church? Answ. Two, to wit, Baptism, and the Supper of the Lord. 12 Quest. Do you desire to be instructed concerning the nature and use of Baptism, for which you are a suitor unto the Church? Answ. I do. 13 Quest. Our Saviour sa●ing to us, that we must be borne again, show; unto us what wretchedness and misery we are all borne in: for if our nature must be renewed, to have entrance into the Kingdom of heaven, it is a sign that it is altogether perverse and cursed. In that therefore he doth admonish us to humble ourselves, and to be displeased in ourselves, and by that means he doth prepare us, to desire and crave his grace, by which all the perverseness, and cursedness of our first nature may be abolished: for we are not capable to receive it, except we be first emptied of all confidence of our own virtue, wisdom and justice, unto a perfect condemnation of all that is in us. Now when he doth put us in mind of our misery, he doth likewise comfort us by his mercy, promising to regenerate us by his holy Spirit unto newness of life, which may be to us an entrance into his Kingdom. This regeneration doth consist in two parts: first, we must renounce to ourselves, not following our own reason, pleasure, and will; but captivating our understanding and heart, to the wisdom 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 show unto us in his Word, and to which he 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 virtue, that partaking of it, we are as it were buried to sin, to the end that our carnal concupiscence may be mortified in us. In like manner by the virtue of his Resurrection, we rise unto newness of life, which is from God, in that his Spirit doth lead and govern us, to produce in us such works as may be acceptable unto him. Nevertheless, the first and principal point of our salvation is, that by his mercy he doth forgive us all our sins, not imputing them to us but blotting the memory of them, that they may not be reckoned unto us, when we shall appear before him to be judged. All these graces are conferred upon us, when he is pleased to incorporate us into his Church by Baptism, for by this Sacrament he doth testify unto us the remission of our sins, and for this cause he hath instituted the Sign of Water, to figure unto us, that as by this Element all corporal filthiness is cleansed, so he will wash and purify our souls, that no further spot or stain may appear; Besides, it doth represent unto us our renewing, which as we said before, doth consist in the mortification of our flesh, and that spiritual life which he doth produce in us. So we receive a double grace and benefit from G●d in Baptism, provided that we do not void the virtue of this Sacrament by our ingratitude, first we have a certain assurance that God will be a propitious Father unto us, not imputing to us our sins and offences; Secondly, that he will assist us by his holy Spirit that we may be able to fight against the devil, sin, and the concupiscence of our flesh unto victory, that we may live in the liberty of his kingdom, which is a kingdom of Justice. Since then these two things are in us accomplished by the Grace of JESUS Christ; It will follow that the virtue and substance of Baptism 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 appear the marvellous love of God towards us, in that these Graces which are conferred upon us in Baptism (having before the coming of the Redeemer been confined to the nation of the Jews, the middle wall of partition, which did separate the Jews from the Gentiles, being by the death of the Lord JESUS taken away▪ he hath poured upon mankind these saving waters of his grace in such abundance that in him now there is neither Jew nor Greek, 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 Baptism, according to the charge given by him to his Apostles, saying, Go ye and teach all Nations, baptising them in the name of the Father, and of the Son, and of the holy Ghost: And of this grace it is, that you my brother desire to be made partaker by Baptism: Is it not? Answer. It is. 14 Quest. But because entering into the house of GOD, every one is bound to look unto his ways, lest he profane the Sanctuary in presuming to offer there (according to the saying of the wise) the sacrifice of fools and impious men, and that he ought to be purged from all leven of error and malice; Do you not detest all errors contrary to the holy doctrine taught in our Churches? Answ. I do. If the Catecumen, or party to be Baptised, be a Jew or Mahumetane, after those words in the sift Question, Do you not renounce, etc. the Minister shall add. 4 Quest. Do you not believe that this great God, Creator of Heaven and earth is one Essence, etc. as before in the fift Question? Answ. I do. Then he shall as he unto the Jew: 5 Quest. Do you not detest the Rebellion and hardness of heart of the Jews, and do you not ask God forgiveness, that you have continued in it so long. Answ. I do. 6 Quest. Do not you believe, that whatsoever God hath been pleased to reveal unto us of his will, is contained not only in the Books of the Old Testament, but also in those of the New? Answ. I do. 7 Quest. Do you not believe that JESUS the Son of the blessed Virgin Mary, conceived in her by the ineffable power of the holy Ghost, and since by the unjust sentence of Ponce Pilate, upon the flanderous accusation of the Jews condemned to the death of the Cross▪ risen from the dead on the third day, and now raised to glory, is God manifested in the flesh, the eternal Word of the Father, by which he hath Created, and upholdeth this Universe, the blessed Seed which was promised unto Adam, presently after his fall, by virtue of which the head of the Serpent hath been bruised, the coming of whom all the Patriarches in Faith and Hope have expected, that great Prophet and true Messiah, both by Moses, and other Prophets, which have been since him, foretold? Answ. I do. 8 Quest. Do not you believe that the Lord Jesus, is the fulfilling of the Law in righteousness to every one that believeth; the truth of the Types and figures of it; the true Lamb of God, which takes away the sins of the world, and that in him dwelleth all the fullness of the Godhead bodily? Answ. I do. 9 Quest. Do not you believe that now the observation of the Ceremonies of the Law is not only superfluous, but also altogether prejudicial to the conscience? Answ. I do. After this the Minister shall propose the Questions that are set down before; Rehearse the summary of your faith, etc. and those which follow; ¶ If the Catecumen, or party to be Baptised be a Mahumitane, after those words before mentioned, Do not you believe that this great God, Creator of heaven and earth is one Essence, etc. the Minister shall add. 5 Quest. Do not you believe that the Scriptures of the Old and New Testament were inspired by him, and centaine all his Counsel for the salvation of men, and are the only and perfect Rule of faith and manners? Answ. I do. 6 Quest. Do not you believe that JESUS, the Son of the blessed Virgin Mary, conceived in her by the power of the holy Ghost, and according to the flesh form of her proper substance is God and Man blessed for ever, perfect God, and perfect man; Man made of a Woman in the fullness of times, and God, begotten of God the Father from all Eternity. Answ. I do. 7 Quest. Do not you believe that the Lord JESUS from his first Conception according to the flesh hath been Holy, Innocent, without spot, and separated from sinners, and that he hath not suffered death for any business of his own, but for ours only. Answ. I do. 8 Quest. Do not you believe that his death is the propitiation of our s●nnes yea, of the sins of the whole world, and that this propitiation i● of infinite merit, by which salvation and eternal glory, is acquired unto us? Answ. I do. 9 Quest. Do not you believe that Mahomet was a notorious Impostor, and that his Koran is a sacrilegious rhapsody of dreams full of absurdities, and of purpose devised to establish a false, and an abominable Religion? Answ. I do. 10 Quest. Do not you believe that the Gospel of the Lord JESUS, is the power of God to salvation to every one that believeth, that the Christian Religion, is the only 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 be expected: That the Lord JESUS CHRIST only is that great Prophet promised to the faithful 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 only begotten Son JESUS. Answ. I do. After that the Minister shall add; Rehearse the Summary of your faith, etc. and the other questions which follow. If the Catecumen or party to be Baptised be an Anabaptist, after that the 1. 2. 3. 4. 5. 6. 7. and ninth Questions set down before, shall have been proposed, the Minister shall go on thus. 10 Quest. Do not you believe 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 blood and seed issued, and that the substance of his body was form, not in the Virgin only, but of 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 he was made of a woman, and that he was partaker of flesh and blood as other Children are. Answ. I do. 11 Quest. Do not you believe that the Baptism of Infants is founded upon the Scriptures, and in the perpetual practice of the Church? Answ. I do. 12 Quest. Do not you renounce with a sincere heart the error of those who reject it, and do not you repent that you have despised it hitherto? Answ. I do. 13 Quest. Do not you believe 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 do. After this shall be proposed the 10 and 11 Questions. Do you not believe that this good God, etc. The Minister having spoken to his Catecumen, or party to be Baptised, whether Pagan, Jew, Mahumitane, or Anabaptist, respectively shall add. Since we are now about to confer this holy Baptism upon you; Do you not protest that you will live and die 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 glorify God, and to edify your neighbour, submitting yourselves to the order of the Church, and to the Discipline of it, according to which this holy order inviolably aught to be maintained? Answ. I do. After this the Minister shall add; Let us pray God that he will be pleased to bless this holy action. O Lord our God, wisdom and mercy itself, we bless 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 darkness of the shadow of death, whom thou hast enlightened, making the saving and quickening brightness of thy dayspring from above to arise upon him, drawing him from desperate hardness 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 veil that was upon his heart, calling him to acknowledge thee the only true God, and him whom thou hast sent, JESUS CHRIST, and hast infused courage into him, to make public Confession this day of thy most holy faith, and of the hope which thou hast dread in his soul, granting to him, to present himself before thee, to receive this holy Baptism the seal of our Covenant, the pledge of the Remission of our sins, and the badge of our entrance into thy house, by a spiritual Regeneration, Cast upon him, good God, more and more, the beams of thy gracious aspect, forgiving him all his sins, and sprinkling his conscience with the precious blood of the Lamb without spot, which takes away the sins of the world, making him to feel the virtue of thy omnipotent propitiation, that thy Spirit may sanctify him, and make him a new creature, that dying to sin, he may live to Righteousness, and putting off the old man with his deeds, he may put on the new man which is renewed in righteousness and true holiness, and as we are now ready to pour upon his head the water of thy Sacrament, pour thou upon him the gifts and graces of that sovereign Spirit, receiving him into the number of thy domestics, 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, we do receive him in thy Name to the Communion of the Church Militant, thou mayest be pleased to lift him one day to the bosom of thy triumphant Church, and join him for ever to the Assembly of the first borne, whose names are written in Heaven. Hear us, O Father of mercy, that the Baptism which we do administer according to thy ordinance may produce its fruit, and its virtue, such as it is declared unto us in thy holy Gospel, in thy Son our Lord JESUS CHRIST, who hath commanded us to pray and say; Our Father which art in Heaven, etc. 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 Baptism which by and by he is to receive by our Ministry; Do 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 works? Answ. We do. This done, speaking to the Catecumen or party to be baptised, who waits on his knees to be baptised, and pouring water upon his head the Minister shall say, N. upon these testimonies of your faith, which have appeared: J. Baptism you in the name of the Father, and of the Son, and of the holy Ghost. Amen. FINIS. Imprimatur, JA. CRANFORD, Entered according to Order. Wardens. Richard Whittaker, Henry Seal, A Lookingglass FOR ALL Proud, ambitious, covetous and corrupt LAWYERS. Wherein they may see Their forefather's Love and Humility. Dion. Halicarn. l. 2. Livius l. 1. Plutarch. in Romulo. The like was used amongst the Thessalians, who called these kind 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 Laws, and pleaded the cause of the poor 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 mutual Obligation of common charity; and these unfeed Patrons were justly styled, 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 luxury to afflict the manners of the Commonwealth, they grew into corruption with the times, took fees, and became viles rubulae, Hackney Pettifoggers, 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 gain, they are now in. I have heard old men say, they remembered when Lawyers at the beginning of a Term, would stand at a pillar in Paul's, Temple-Bar, the corner of Chancery-Lane, and other Avenues, attending the coming in of their Countrymen, with cap in hand courteously saluting them, and enquiring what business brought them to Town: not much unlike Watermens, plying for a Fare. But now they are grown to that height of pride, that a man can hardly (after long attendance) come so near a great Lawyer's study-doore, as to bid (God save him) without a fee or bribe. Nor are their fees of mean value three pounds, five pounds, six pounds being usual, 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! poor 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 took no fees, that by the Decent virall Laws, 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 Ruffian. Proffers arcana. Clientes fallit. Walter Norborne. Nor is it an unusual thing for a Lawyer to be of Council 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 solicitors, to spring game for them) that they can hardly live one by another, that the multitude of Professors scandalizeth the profession, and oppresseth the Commonwealth: 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 Foreigners) and purchase Baronies and Earldoms. But this bought Honour, is Honour the Whore, not Honour the Virgin. And this is an evident demonstration of a decrepit Commonwealth, when these necessary Evils do so increase and multiply upon us. Nor do our Lawyers practise any thing more, than to please their more litigious Clients, by evading Laws and Statutes, with intricate Plead, Misconstructions, and Delays, and where they fail, by enervating the Laws under a pretence of Equity in Chancery. This Court was Griginally Officina Juris, the workhouse where Original Writ 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 Chancellor, had the keeping not only of the King's Great Seal, 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, overruling that Law Maxim, The King can do no wrong, where Equity (sharper sighted than 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 King's conscience) takes upon him to have an-oare in every man's boat, a conscience in every man's case but his own; and exercises a Praetorian power, Secundùm Aequum & Bonum, according to equity and good conscience. Under which notion, the Jurisdiction of this Court hath very lately overflown the Land like a Del●ge; so that all sorts of civil 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 every Bill, though never so apparently false: only to hold in the cause, which is a clear confession that frauds and deceits are the greatest things that this Court ought to deal in. Yet it is now become the common Sanctuary for all brabbling, and deceitful 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 Thiefs, whereby he is enforced to fotfeit his security. Yet in this case the Common Law-Courts may give a remedy, and do. Nor doth it appear upon what grounds in Law the Lord Keeper hath Conusans of these three recited points. But now if a man have but communication of a Bargain with a litigious crafty person, he will by the help of that thing called Equity, cry it up for an absolute Bargain, and enforce the performance of it. Nay, contrary to the Statute, 4. H. 4. c. 23. this Court is grown to that boldness, as to examine Judgements given in the King's Courts (though anciently the King's Bench did reverse Errors of the Chancery) whereby suits are revived, and have more than one life, and become almost immortal: What suit of Buff lasteth half so long? Nay, the suits which the children of Israel wore in their forty years' peregrination thorough the wilderness, were of no durableness in comparison. This Examination of businesses after judgement at the Common-Law was countenanced by K. James in the year 1614 who affecting to weaken the power of the Laws, and to have all Laws in scrinio pectoris, within his own and his Lordkeepers breast (whom he can displace at pleasure) knew that the frequent use of equity in Chancery was a more hidden and powerful way to undermine our Laws, and bring all our Rights and Properties under an arbitrary power, than his boisterous Prerogative Royal; freer from envy, and fit to extinguish common concord, and to divide Families by multiplicity of Suits, which all immoderate Prince's desire, their rule being, Divide & impera. And this is Hist. H. 7. Bacon's meaning, where he saith, Such were our Judgements for Ship-money. 1. Forejudged at Court. 2. Seemingly argued in the Checquio Chamber. 3. Adjudged there according to the said fore-judgement. H. 7. would govern his People by his Laws, yet would govern his Laws by his Lawyers. That is, They should first consult with him or his Favourites what interpretation to put upon the Laws. As the Mufti at Constantinople privately doth the Grand Signior 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 Gospel under subtle Princes, being Organa politica, Instruments of Government, politic Scarro-Crowes. The premises considered, I wonder not that De Regno Britan. He was Ambassador here for the King of Spain. Phil. Honorius saith, Cùm à Gulielmo Conquestore (quoth 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 Conqueror (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 plead, ambiguities, and contrarieties in themselves: for, they were invented and established by the Norr●ans, than whom no Nation is more litigious, nor more deceitful to invent and wyre-draw Suits and controversies. But (I believe) he looked more upon the practice, than the sense and nature of our Laws. There happeneth rarely in the Civil Law a doubtful case, called, Casus pro amico, A case to pleasure a friend withal; when (upon arguing the case) the arguments upon both sides are of such equal weight, that neither by anything spoken in pleading, nor by any arguments, or reasons from his own knowledge, the Judge can possibly discern to which side the Balance 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 rewards; But our Judges and Lawyers endeavour to make all causes such, Casus pro Amico. If it be in Chancery, though never so plain, after a Reference or two, and a Generation or Pedigree of Orders, the controversy will become so intricate, that the merits of the cause being lost, all the labour lies in the managing of Reports and Orders and sometimes (even in cases of the like nature) equity bears the sway, sometimes the Common-Law: according as the party, Plaintiff and Defendant play their game: for that is the only personal merit here respected. I have insisted the more upon the abuse of equity as being the foulest ulcer in all our legal grievances, and but an upstart of no Antiquity. For our Law, it cannot be over thrown but by itself, nor without the injurious wit of a Lawyer, to misconstrue and betray it. These Sons 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 work of infinite labour to trace half 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, locuteleia turba; A purse-milking generation, and a prating Rabble. I speak 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 speak only against the common Traders of the Law, vulgus jurisperitorums. Of these I may say, that the house of a crafty Lawyer or Attorney keeps the Country in awe, and draws in contribution as fare as an ordinary Garrison. And (custom being grown into a second nature) it is as natural for a poor countryman to fear one of these as for a Lark to fear a Hobby. Having thus prepared your mind, to receive good council, I will now give it you without Fee or Bribe. Take heed how you fill up Elections with these kind of men: the Recorder of every Borough will of course look to be chosen, as being the mouth of his Corporation. But it is a Custom not fit for the necessity of these times, our affairs require rather Statesmen than Lawyers: My reason against such Elections follow. 1. The knowledge of the Common-Law, doth no way conduce to the making of a Statesman: It is a confined and topical kind of Learning, calculated only for the Meridian of Westminster-Hall, and reacheth no further than Dover. Transplant a Common Lawyer to Calais, and his head is no more useful there than a Sundial in a grave: who ever heard of the Politikes written in Law-French? 2. If the making and penning of good Laws were the work of these times (as they are not) it were not wisdom to choose mercenary Lawyers to make Laws: because they are the first men to invent subtleties to evade them, and make them useless; and will pen them obscurely on purpose, to make themselves work in the interpretation. 3. Lawyers, being a bold and talkative kind of men, will intrude themselves into the Chairs in all Committees, where (being accustomed to take Fees) they will underhand 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 return again into its scabbard, so that you have no war) you shall have no peace. But if you have many Lawyers, they will never suffer any effectual Law to pass, for this purpose: Because they get more by the corruption and delays of the Law, than by the Law itself. 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 swarm not (like Locusts) over the Land, devouring and impove ishing it. These blessings you will never attain unto, unless God give you the wisdom to avoid such Elections. Lay the sin, as well as the shame and smart of legal oppressions to you● hearts, and you will find that the cries of the oppressed have been a principal motive to draw down God's vengeance upon this mournful Land. Was ever so desperate a wound given to your Laws, Liberties, and Properties, as the predetermined judgement of Ship-money? Who gave that blow? Judges. What were they? thiefs, Cum Prewilegio Regiae Majestatis; who bought Justice by whole sale, and sold it by retail: 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 proceed 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 break his Coronation Oath, upon an extrajudicial opinion collusorily given: for (saith the Record) Sacramentum Domini Regis erga populum suum habent ad custodiendum. But our Judges (though more wicked) have the happiness to live in a more wicked age (cujus pars magna sunt) and outlive their Crimes, paying only a small part by way of Fine, enjoying the rest of their stolen Treasure: Occulta spolia & pluros de pace triumphos. After they had made Peace as devouring as War, and the Law as cruel as the sword, who (that is not a better Christian than these Brothers of the Coif, Brothers in evil) will not cry out with Epicurus, Deos prorsus contemnere res humanas. That God takes no more care what men do on this Earthly Ball, that man doth what Aunts do in an Emmet-hill. When Cicero in Verrem. Verres (being Proconsull of Sicily) had peeled that Province (and other Proconsulls, and Propretors, were punished for lesser extortions) he laughing at their foolish moderation, vaunted to his Broker Timarchides, that he had gotten enough to buy the friendship 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 groans 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 blood, and washed away the guilt of the Land, but the Lawyers? who wisely consider, it may be their own case another day. I have showed you how unsafe it is to trust mercenary men with making or keeping of your Laws, I will epitomise what I have said in Panigyr. ad Trajanum. Pliny's 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 Laws: And it is to be feared lest the Commonwealth (though founded by the Laws) be confounded by the Laws, (or rather by the Lawyers.) I have given you good Counsel, 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 public calamities, hath raised my resolution rather to scorn then fear any injury. Justum & tenacem propositi virum, non civium ardor prava jubentium, non vultus instantis Tyranni ment 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 manyheaded multitude: though the world fall upon him, he will fall accompanied with justice, honesty, religion, (mistake me not, I do not mean hypocrisy.) Leave 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.