The Acts of Famous National Councils of the Reformed Churches in France, 4 (Lyons) – Table of contents 5

The Acts of Famous National Councils of the Reformed Churches in France · 4 (Lyons) – Table of contents 5

p. 31THE Synod of Lions.1563. Synod IV.

SYNOD IV.

Articles concluded on in the National Synod held at Lions the tenth of Auguſt, 1563; in the third Year of the Reign of King Charles the Ninth.

CHAP. I.

Mr. Virett was a moſt Eloquent Preacher, and Calvin's Colleague at Geneva. See the Catalogue of his Works in Du Verdier's Bibliotheque.M^R. Peter Virett, Miniſter in the Church of Lions, was choſen Modederator and Scribe.

CHAP. II. Obſervations, Additions, and Annotations upon the Church-Diſcipline.

Of SYNODS.

ARTICLE. I. AT the Opening of all National and Provincial Synods, the Canons of our Church-Diſcipline ſhall be read; and for the future, Provincial Synods ſhall ſend unto the National, thoſe Articles and Canons compoſed by them for the Government of their reſpective Provinces, and all the Churches in their Diſtrict.

ARTICLE. II. The Canons of the three former National Synods held at Paris, Poictiers, and Orleance, ſhall be reduced into a Body: and this Order ſhall conſtantly be obſerved at the end of every National Synod.

ARTICLE. III. Every Sentence of Excommunication confirmed by the Provincial Synod ſhall be for the future ſtable and valid.

IV. None other Articles of Diſcipline ſhall be divulged, but thoſe which were compoſed by common Conſent of all the Deputies.

ARTICLE. V. The Deputies of the Provinces ſhall not depart from the National Synod, without carrying home with them the Reſolutions and Decrees of the Synod, ſigned and atteſted by the Moderator and Scribe.

p. 32CHAP. III. Of CONSISTORIES.

ARTICLE. VI. ALtho' it may be convenient in weighty and important Buſineſs of the Church, to call into gether with the Conſiſtory, ſome of the moſt diſcreet and judicious Members of the Church, though they be not in actual Office in the Conſiſtory; yet nevertheleſs there ought not to be any other ordinary Aſſembly, or Form of Council for Church-Matters, excepting the Body of the Conſiſtory, which hath been choſen and ſettled by the Church to theſe very ends and purpoſes, who be Perſons in publick Offices, which the others are not.

ARTICLE. VII. A Civil Magiſtrate may be a Member of the Conſiſtory, provided it do not hinder him in the Exerciſe of his publick Office, nor be prejudicial to the Church.

VIII. Profeſſors of Divinity may be admitted Members of Conſiſtories, and deputed unto Synods.

ARTICLE. IX. Conſiſtories are left at liberty to receive as Members into them, both Father and Son, and two Brothers at the ſame time, unleſs there be ſomething which may hinder it; of which the Provincial Synod ſhall take Cogniſance.

ARTICLE. X. Although the Body of the Conſiſtory may adviſe, and admoniſh diſagreeing Perſons to terminate their Controverſies and Suits at Law; yet that very Conſiſtory ſhall never conſent to be the Judge or Arbitrator of thoſe Controverſies betwixt Perſons at Variance about worldly Goods and Eſtates: but in caſe any Members of the Church, not of the Conſiſtory, ſhall be employed as Arbitrators in thoſe Differences, then the Members of the Conſiſtory may aſſiſt them with their particular Advice, but always in their private Capacities.

CHAP. IV. Concerning CENSƲRES.

ARTICLE. XI. IF any Officer of our Reformed Churches ſhall have committed Idolatry in times of Perſecution, they ſhall be depoſed from their Office, and before they be admitted to communicate at the Lord's Table, they ſhall do publick Penance. And as for private Perſons, who have offended in the ſame manner, they alſo ſhall undergo ſuch a Penance as the Conſiſtory ſhall judge meet. The whole to be managed with Chriſtian Moderation according to the Diſcipline.

ARTICLE. XII. Miniſters who ſcandalize the World by marrying baſely and unworthily, the Brethren in this Synod are all of one Mind and Advice, That Conſiſtories p. 33ſhall proceed againſt theſe Delinquents in ſuch a manner, as may prevent all Scandals for the future.

CHAP. V. Of MINISTERS.

ARTICLE. XIV. MIniſters, though ſettled in one Church, may be lent unto other Churches for ſome time for their Inſtruction and Comfort. And whenas our Propoſans are called unto the Miniſtry, they ſhall be ſettled in ſome one particular Church, there conſtantly to remain; yet Synods ſhall have Power to remove Miniſters from one Place to another, for ſome certain Reaſons and Conſiderations, provided their Churches do conſent unto it, according to the Diſcipline.

ARTICLE. XV. Here muſt be inſerted the Fifth Canon of the National Synod of Orleance, viz. Miniſters ſhall not quit their Churches, nor joyn themſelves unto any other without the Authority of the Provincial Synod, or conſent of the Neighbour-Miniſters, or that Church unto which they were ſent.

XVI. Whenas a Miniſter is to be choſen, not only the Conſiſtories of that Church, but the Neighbour-Miniſters alſo ſhall, with the Colloquy purſue that Election.

CHAP. VI. Of BAPTISM.

ARTICLE. XVII. MIniſters ſhall admoniſh their Flocks to compoſe themſelves withall poſſible Reverence at the Adminiſtration of both the Sacraments.

ARTICLE. XVIII. Women alone ſhall not be admitted to preſent Children unto Baptiſm.

ARTICLE. XIX. If a Perſon come to Years of Diſcretion was never baptized, and ſhall deſire that he may be admitted into the Church of God by that Initial Sacrament, he ſhall not be baptized till he have made a publick Confeſſion of his Faith, and evidence that he hath a competent meaſure of Underſtanding and Knowledge in the Articles of our Chriſtian Religion.

p. 34CHAP. VII. Of MARRIAGES.

ARTICLE. XX. MIniſters neither may nor ſhall marry ſuch as are profeſſed Papiſts, till they have firſt renounced their Popiſh Religion, Superſtition, the Maſs, and do make profeſſion of our Faith, although the Husband himſelf ſhould be a Believer.

ARTICLE. XXI. The Churches ſhall be informed not to celebrate any Marriages of Strangers out of the places of their abode, without ſufficient Atteſtation from that Church unto which they do belong.

ARTICLE. XXII. The Banes ſhall be publiſhed on two Lord's Days in thoſe places where there be Weekly Sermons, and if in other places, then at ſuch times as there is Exhortation made, and common Prayers; yea, alſo they ſhall there be publiſhed thrice within the Fortnight. It may be lawful, but not neceſſary, to publiſh the Banes of Marriage in the Popiſh Temples.

ARTICLE. XXIII. 'Tis the Judgment of this Synod, That a Man having left his Wife becauſe of Leproſie, and married another, his firſt being yet alive, that this his Marriage is null before God; and that therefore he may not be admitted to the Lord's Table, till he have firſt ſeparated from this ſecond Wife, and repaired the Scandal he hath given the Church by publick Penance.

CHAP. VIII. About Intereſts of Money.

ARTICLE. XXIV. ALL Perſons ſhall carefully obſerve the King's Edicts, and the Rules of Charity about Intereſt of Money.

CHAP. IX. About Vagrants, Hereticks, and Schiſmaticks.

ARTICLE. XXV. VAgrants, Hereticks, and Schiſmaticks ſhall be notified unto all Churches, that they may be aware of them.

p. 35CHAP. X. Of the LORD's SƲPPER.

THe Churches ſhall be informed, that it belongs only unto Miniſters to give the Cup in the Lord's Supper, if poſſible they can do it, and that all evil Conſequences may be avoided.

CHAP. XI. General MATTERS.

I. MIniſters ſhall exhort their Churches to demean themſelves with all Reverence, during the Adminiſtration of Baptiſm.

II. Women only ſhall not be admitted to preſent Children unto Baptiſm.

III. This Synod explaining the Article of the foregoing Synod concerning Baptiſm, ſaith, That no Baptiſm ſhall be adminiſtred unleſs in publick Church-Meetings.

The Cup at the Lord's Supper muſt be given by the Miniſters.IV. The Churches ſhall be informed, That it belongs only unto Miniſters to give the Cup at the Lord's Table, and to obviate all evil Conſequences, it be poſſible none elſe ſhall deliver it.

V. All Vagrants, Hereticks, and Schiſmaticks ſhall be denounced ſuch by Name unto the Churches, that they may beware of them.

VI. Conſiſtories ſhall be directed to call none before them, unleſs there be good and ſufficient ground for it.

VII. Profeſſors that are Miniſters, may be Members of Conſiſtories and Synods.

To remove and change Miniſters, the Power is veſted in the Synods.VIII. Miniſters, tho' already fixed in one Church, may yet be lent unto another for its Edification for ſome time. And when as our Candidates ſhall be called into the Miniſtry, they ſhall have a certain Flock aſſigned to them, among whom they ſhall have their conſtant abode. The Power of removing Miniſters for certain conſiderations remaining in the Synods, with the conſent of their Churches, according to the Diſcipline.

Excommunication … Synod … of … Appeal. Whole Conſiſtories …y not be Arbitrators.All Sentences of Excommunication ratified by Provincial Synods, ſhall for the future be confirmed, and no Appeal from them.

X. The Bodies of Conſiſtories ſhall never be choſen Arbiters, but only ſome particular Members from among them inſtead of the whole.

XI. None other Articles of the Church-Diſcipline ſhall be divulged, but ſuch as have been reſolved on unanimouſly by all the Deputies in the National Synod.

CHAP. XII. A Caſe of CONSCIENCE.

XII. MAy a Man marry his Couſin-German, or ſhe that is one degree removed? This Synod is of Opinion, That care be taken of giving Scandal in ſuch a caſe, and the Offence being removed, we know nothing to the contrary but that ſuch Perſons may marry, for they do not ſin againſt any Prohibition of God.

p. 36XIII. At the openings of all Synods Provincial or National, all the Articles of the Diſcipline ſhall be read: And for time to come, Provincial Synods ſhall ſ…d unto the General Aſſemblies the Articles decreed by them, as well ſuch a… concern the Government of their own Province,The Book of Diſcipline to be read at the beginning of all Synods. as thoſe others which concern the generality of the Churches.

XIV. Conſiſtories have full liberty to receive Father and Son, or two Brothers at the ſame time into Office among them, unleſs there be ſome juſt cauſe which may hinder it, whereof the Provincial Synod ſhall take Cogniſance.

CHAP. XIII. A BOOK Cenſured.

XV. HAving ſeen and read a certain Book intituled, A Declaration of the Myſtery and Secret of God, demonſtrated by two Pictures; as alſo another Book in Manuſcript, intituled, The Mirrour of Antichrist; This Aſſembly declares the ſaid Books to be full of Blaſphemies, Hereſies, and of vain and ſcandalous Diſcourſes, and therefore adviſeth the Faithful to beware of them; and their Author is declared unworthy of the Miniſtry, and of any other Office in the Church; and the Books ſhall be put into the hands of the Miniſters of the Claſſis of Niſmes, who ſhall tender them unto their ſuſpected Author, and if he avow them for his own, then to depoſe him from all Office, if he bear any in the Church, and to proceed farther againſt him, as they ſhall judge meet.

CHAP. XIV. Particular MATTERS.

James Pinus depoſed from the Miniſtry for being a Vagrant, &c.JAmes Pinus is declared unworthy of the Miniſtry, and the Sentence of the Synod of Niort, condemning him for divers Crimes from which he hath never purged himſelf, is confirmed; in particular, 1. That he intruded himſelf into the Miniſtry without a Call. 2. For that ſince he hath continued in it notwithſtanding the Remonſtrances made him, and his Promiſes to deſiſt, which he made unto the National Synod of Poictiers: Moreover, he ſhall be bound to reconcile himſelf unto the Churches of Geneva and Lauſanna.

And for what concerns our Brother De Reſſé, he ſhall be exhorted by Letters to continue in his Miniſtry, and to renounce Pleading at the Bar, and other Buſineſſes which take him off from his Calling: and in caſe of his Rebellion he ſhall be forthwith depoſed, and cut off from Communion with the Church. And the Church of Talmont is admoniſhed to live in Concord with the other Churches.

CHAP. XV.

UPon thoſe Remonſtrances preſented by the States of Languedoc unto this Synod, there was this Advice given: As to the firſt and ſecond Articles concerning Miniſters, Letters ſhall be written unto the Provincial Synod p. 37of Languedoc, exhorting the Miniſters of that Province to watch mutually over one another: as alſo other Letters unto the States, acquainting them, That becauſe we cannot learn neither by Letter nor word of Mouth from their Deputy, who thoſe Miniſters accuſed of Negligence be, we will write in general concerning it unto the Provincial Synod of Languedoc. And as to the third and fourth Articles, this ſhall be inſerted in the Letters to our Brethren of Languedoc, That they do their endeavour to advance the Kingdom of God, as much as in them lieth, not only at home in their own Churches, but if it may be done without incommoding their own Flocks, abroad alſo. And in the Letters to the Eſtates, it ſhall be remonſtrated, That it is the Miniſter's Office to regulate them and their Flocks according to the Word of God, and the Church's Diſcipline; and that it is the Duty of Magiſtrates to watch over all Orders and Degrees of Men, and in particular over Miniſters, that they walk uprightly in their Calling, and in caſe Miniſters be deficient and faulty, that they cauſe them to be admoniſhed and cenſured according to the Diſcipline by Claſſes and Synods: Not hereby underſtanding ſuch Crimes as are puniſhable by the Laws, the Cogniſance whereof doth properly appertain unto the Civil Magiſtrate.

As to the fifth, ſixth, ſeventh and eighth Articles, the Miniſters of Languedoc ſhall be informed by our Letters to them, that in caſe of leſſer, ſlighter, private and domeſtick Injuries, it ſhall be ſufficient if a Member of the Conſiſtory do ſecretly admoniſh the Offender: But in caſe of publick and ſcandalous Offences, as circumſtances may be, thoſe who implead others at Law may be called into the Conſiſtory, unleſs beſides their Law-ſuit they had committed ſome other and more ſcandalous Crime: nevertheleſs, they ſhall by Exhortations and other means endeavour to compromiſe and reconcile the litigant Parties. And in our Letter to the States, this Clauſe ſhall be inſertted, That though in Law-ſence a Crime is then called publick when it merits exemplary Puniſhment, yet we account that a publick Crime, which coming to the knowledge of the World, or of many does beget Scandal or evil Example; ſo, that all circumſtances conſidered, nothing hindreth but that theſe publick Crimes may be cenſured and corrected.

As to the ninth, tenth and eleventh Articles, by which the Eſtates demand Obedience to be yeilded unto Magiſtrates, and in particular that they be called into Conſiſtories, Claſſes, and Synods, provided this be communicated unto both the Parties Plaintiff and Defendant, this Council does freely grant it.

As to the twelfth and thirteenth Articles, we anſwer, That in the Civil Government the Magiſtrates Ordinances ought to be obeyed: And in Eccleſiaſtical Affairs, Miniſters ſhall have the ordering of them in conjunction with Synods. And when a Common concern doth offer itſelf to be diſcuſſed, as for inſtance, if this Queſtion ſhall be propounded, How many Miniſters ought to be eſtabliſhed in a City? they ſhall conſult together, and ordain about it by joynt Suffrages.

Laſtly, as to the fourteenth Article, it's anſwered, That Miniſters may be removed from one Church unto another; which ſhall be debated and reſolved on by the Provincial Synods, according to the Tenour of the ſixteenth Article of our Diſcipline.

p. 38CHAP. XVI. Caſes of CONSCIENCE.

III. THe Brethren of Normandy requeſting, that the eighteenth Article of the Synod of Paris might be altered, where it was ordained, That no beneficed Perſons, or other ſuch-like, ſhould be received into the Miniſtry without long Experience had both of their Life and Doctrine; this preſent Aſſembly decreeth, That the Article ſhall remain intire and in its full power, without any Relaxation or Alteration, and therefore that it be more diligently obſerved.

Beneficed Perſons employing them to good and pious Uſes, and not partaking in Idolatry, ſhall not be kept off from the LORD's Table.IV. Such as hold Church-lands, provided they do not pollute themſelves in any manner with Idolatry, and do their endeavour to root out all Superſtition, at leaſt that there be none committed by their conſent and authority; and alſo proteſting that they diſclaim all Right that they might have from the Pope, if alſo thoſe Lands and Goods be viſibly imployed in holy and lawful Uſes, foraſmuch as the King grants Liberty of Conſcience to enjoy them; theſe Perſons ſhall not be refuſed Communion at the Lord's Table.

V. It having been propoſed, Whether Maids above ten Years old, ſhould anſwer the publick Catechiſm. This matter is left to the Prudence of the reſpective Conſiſtories, who ſhall act herein as will make moſt for Edification.

No other Council in the Church but the Conſiſtory.VI. The Church of Iſſoudun demanding. Whether beſides the Conſiſtory, it were not needful that the Church ſhould have a Council to determinate all matters of difference ariſing in it. After diligent conſideration, this Synod judgeth, That it is the Duty of Conſiſtories to determine all Church-Affairs, and that it's needleſs on this account to have an other ſtanding Council beſides thoſe who are Officers in it.

VII. The Brethren of Niſmes having deſired our Advice about Morning and Evening Prayers; this Aſſembly diſmiſſeth it over unto the Provincial Synods.

Magiſtrates may b…r office in the …onſiſtory.VIII. Our Brethren of Normandy having propounded this caſe, Whether a Magiſtrate might be called into Office by the Conſiſtory? This Aſſembly reſolveth, it may be done, provided that the exerciſe of the one doth not hinder the other.

In Uſuries the Rule of Charity, See the Synod of Or…, Art. 6. …-Germ…ns r…m… ved, pr…ded there …e … Sea … may ma…ry. … m… … the …e…d time, and … fi… Wif… …e…ſe o… her …, this M…e is … the … of the M…niſter … …v…al or not Crimes diſ…ve…ed to him in Confeſſ…n.IX. Concerning Intereſt of Money, it is adviſed, That the King's Edicts herein ſhall be univerſally obſerved, as alſo the Rule of Charity.

X. The Miniſter of Normandy demanding, Whether a Couſin-German removed, might be married? The Synod anſwers, That if there be no Scandal taken by ſuch a Marriage, it may be done.

XI. 'Tis the joynt Opinion of all the Brethren, That a ſecond Marriage contracted by him who had forſook his Wife becauſe of Leproſie, is null; and therefore till he be ſeparated from his ſecond Wife, and the Scandal given by him be repaired, he ſhall not be admitted unto the LORD's Table.

XII. It's lawful, though not neceſſary for Proteſtants to publiſh their Banes of Marriage in Popiſh Temples.

XIII. A Miniſter demanding our Advice, Whether a Perſon begging his advice and comfort under inward Perplexities, and confeſſing to him ſecretly great Crimes, he ought to diſcover them unto the Magiſtrate? We anſwer, That it is left wholly to the conſcience of the Miniſter, who muſt prudently conſider all circumſtances.

XIV. Miniſters contracting unfitting Marriages which beget Scandal, the Brethren in this Synod do judge, that Conſiſtories ſhall proceed in ſuch a p. 39manner againſt theſe Delinquents by Church-cenſures, that all occaſion of Scandal for the future be prevented.

XV. To the caſe, Whether a Promiſe made by a Maid at the Age of eleven, with the conſent of her Parents, to which before twelve ſhe had renounced,Miniſters contracting unfitting Marriages to be ſeverely cenſured. Promiſes of Marriage made by Minors, though with the conſent of Parents, are null. A Papiſt maynot be married unleſs he or ſhe do renounce the Maſs. Renters of Benefices where Idolatry is ſhall within a limited time be excommucate. He that continues and hardens himſelf in his ſins ſhall be excommunicate. might be diſſolved? This anſwer was given, That ſuch a Promiſe was Null.

XVI. It being moved, Whether Miniſters might marry them who were downright Papiſts? The Synod anſwers, That it may not be done, unleſs they do poſitively renounce the Maſs.

XVII. Gentlemen or other renting Benefices from Prieſts, where Idolatry is not as yet purged, ſhall be ſeriouſly admoniſhed to abſtain from ſo doing within a certain fixed time; and in caſe of final Diſobedience to this Admonition, they ſhall be cut off from Communion at the Lord's Table.

XVIII. As to the difficulty propounded by our Brethren of Niſmes, Whether a Miniſter may with a good Conſcience leave his Church, when his Wife, after that he hath done his Duty in order to her Converſion, will not live with him? It is anſwered, That all circumſtances conſidered, he ſhall renew his Endeavours for the Converſion of his Wife, and in the mean while he ſhall have his liberty to reſume again his Charge, as ſoon as he ſhall have reduced his Wife unto her Duty.

XIX. Our Brother of Xaintes having demanded what is to be done in this caſe, A Man having done publick Penance in the Church for divers Faults committed by him, yet again and again returns unto the ſame Sins, ought he to be excommunicated or not? Our Judgment is, becauſe he hath not truely hearkned unto the Church, that he be excommunicate.

XX. As to that Queſtion, Whether the Promiſes of Marriage may be given before a Prieſt, becauſe the Mother will have her Daughter contracted by a Prieſt? It is anſwered, Foraſmuch as the preſence of the Prieſt is only required that the Eſpouſals ſhould be performed by him, 'tis our Advice, that it ought not to be done.

XXI. A young Man promiſeth Marriage unto a Maid, with this expreſs Condition inſerted in the Contract, That he promiſeth Marriage, provided the Maid conſents to be married in the Reformed Church; the Maid promiſeth and conſents for a time; afterward ſeeing the Troubles ariſing for Religion, ſhe will not yeild unto it, and ſaith farther, That ſhe will never have this young Man. It's demanded, Whether he is hereby freed from his Promiſe? We anſwer, The young Man ſhall endeavour by his diligent Sollicitations to perſwade her; and 'tis left to the prudence of the Conſiſtory to judge of the Diligences uſed by him, and accordingly to proceed to a Declaration of the Nullity of the Marriage, if need be.

XXII. Such as bearing Office in the Reformed Church having in times of Perſecution fallen into Idolatry ſhall be depoſed from their ſaid Office, and before they be again received unto the Lord's Table ſhall undergo publick Penance. And if private Perſons are guilty of the ſame Crime, they ſhall do the ſame Penance enjoyned them by the Conſiſtory; all which ſhall be performed with Chriſtian Charity and due Moderation, according to the Rules of our Eccleſiaſtical Diſcipline.

XXIII. The caſe being moved, Whether it be ſufficient that the Fornication of a Man be proved by his Harlot, and the Teſtimony of ſome worthy Perſon, who ſhall depoſe that he heard the Fornicator acknowledge his Crime, and that thoſe belonging to the Houſe do teſtifie of theit frequenting each others company? 'Tis our Counſel, That the Conſiſtory of the Church would exhort the Accuſed to confeſs the Truth, confronting him, the Harlot, and Witneſſes together, and to examine well all Circumſtances: And if he perſiſt in his Denial, yet to ſuſpend him from the Lord's Supper, provided the Witneſs be an honeſt Perſon, and without reproach.

p. 40XXIV. The Churches ſhall be advertiſed, not to celebrate the Marriage of ſtrange Perſons, who dwell not in the places where thoſe Marriages are to be ſolemnized, unleſs they bring Certificates from thoſe Churches whereunto they do belong.A Pagan Maid muſt not be baptized till ſhe have been well inſtructed in the Chriſtian Religion.

XXV. A Maid brought from among Salvages, and not inſtructed in the Principles of Chriſtian Religion, ought not to be baptized before ſhe can give a rational account of her Faith, and that by a publick Confeſſion.

XXVI. In the Province of Berry, whenas over and above the Synodical Aſſemblies and Propoſitions, (to exerciſe the Gifts of young unordained Preachers in order to their Approbation for the Miniſtry) there ſhall be other Aſſemblies ſpecially convened to conſult about neceſſary and emergent Affairs, they ſhall be held by the common Agreement of the Churches Conſiſtories, and not by any other Authority, that ſo that Article of our Diſcipline may not be thwarted, which expreſly ordaineth, that no Church ſhall uſurp any Authority over another.

XXVII. The Miniſter of Memiot deſiring our Judgment in this caſe, A Gentleman cauſed his Child to be baptized by a Prieſt, who continues practiſing his Idolatry: Shall this Child be rebaptized or not? It's anſwered in the Negative.

XXVIII. The Miniſter of Chaſteneauef and Mazon deſired Reſolution unto this caſe, Whether he may with a good Conſcience lend another his Name, that under the covert thereof he might enjoy the Profits of a certain Benefice? We anſwer, That he ought not to do it in any wiſe.

XXIX. Foraſmuch as the Miniſter of New caſtel, in Normandy, hath of his own accord forſaken his Miniſtry, induced thereunto by the perſwaſions of his Wife, as he proteſted before the Colloquy at Diep, it is reſolved, that the Brethren Miniſters of that Colloquy ſhall cenſure him according to his Deſervings, and put him in the Catalogue of Deſertors.

A Man may not marry his Brother's Widow.XXX. It being demanded, Whether it were only a Prohibition of Humane Laws, That the Widow of the deceaſed Brother might not be married to his ſurviving Brother? The Council anſwered, That ſuch Marriages were alſo forbidden by the Word of God: And though under the Law of Moſes it was ordained, That when the elder Brother died childleſs, the younger Brother ſhould raiſe up Seed unto him; yet this was only a temporary Law to God's Ancient Iſrael, and intended only for the preſervation and diſtinction of their Tribes.

XXXI. One having renounced his Benefices, demands advice, What he ſhall do with his Writings, Deeds, and other Evidences belonging unto the Lands and Revenues of thoſe his ſaid Benefices. We adviſe him to diſcharge himſelf by due courſe of Law, according to the Ordinance of the Magiſtrate: and he ſhall cancel his Letters of Preſentation.

XXXII. A certain Lady craves our Advice, Whether ſhe may claim her Right and Intereſts in a Gentleman, who had promiſed her Marriage by words de praeſenti, all uſual Solemnities halving been obſerved, who yet notwithſtanding now refuſeth to accompliſh the ſaid Marriage, pretending Inequality of Fortune, and Difference of Religion, and that for theſe reaſons he cannot comply with her. We adviſe that before ſhe inſiſt on thoſe things which are conſecutive to the interruption and ſeparation of the Marriage, as the demanding of her Rights, and other matters of that nature from him, that ſhe procure the accompliſhment of the Marriage according to his Promiſe.

XXXIII. In ſome Places and Temples where the Word of God is preached, the Bells being rung to give notice of it, is it expedient, that Men and Women meeting together for that purpoſe in a certain Chamber of thoſe Temples, ſhould anſwer Queſtions propounded to them from the Books, Chapters, and Verſes of the Holy Bible by the Miniſter, and give each of them their Scence and Interpretation of thoſe Texts of Scripture? It was anſwered, p. 41That this courſe was evil and of dangerous conſequence, and that the Miniſter of Croiſſil did very well to oppoſe himſelf againſt it. And the Churches are adviſed not to bring in any ſuch Practice.

Candidates muſt not be ſent up and down, to uncertain places there to preach.XXXIV. Thoſe of Caen ſend their Candidates abroad to preach the Word, whence divers Scandals have enſued, becauſe ſome of them have been Perſons of ill Life, and it was contrary to what had been ordained at Rouen: However, the Reaſons urged by them are theſe, That by the Council of Poictiers, Deacons were permitted to Catechize; and they could not ſuddenly lay hands on any, being as yet Novices, and alſo becauſe they ſent them unto ſuch places as had not ability to maintain a Miniſter: Is this Action of theirs worthy of Reprehenſion? We anſwer, That in the National Synod of Poictiers Deacons were indeed permitted Catechiſing, but it was when they were fully reſolved to ſerve in the Miniſtry of the Goſpel; and alſo by reaſon of the difference of Opinions hereabout this very matter had been remitted unto this preſent Council: But becauſe there was not at that time any thing ſpoken about Propoſitions, and that they had been warned of this by the Provincial Synod of Rouen, not to indulge unto this practice any more, they ſhall therefore be cenſured.

An enforced Promiſe of Marriage is null.XXXV. A Miniſter of Caën did ſo very much importune a Maid that ſhe gave him promiſe of Marriage, and promiſeth to eſpouſe him on this Condition, When the Maſs ſhall be no more uſed in the City of Caën; whereupon the Miniſter gives her certain Rings, and a while after demands the accompliſhment of their Marriage. But the Maid will not conſent, and ſaith, That her Father did by Threatnings conſtrain her to make thoſe Promiſes; which is alſo acknowledged by the Father. The Provincial Synod of Caën declared the Nullity of that Promiſe, becauſe it had been extorted by force, and had it been performed, there would have ariſen great Scandal: For ſometime he acquieſceth in the Sentence of that Synod, and receiveth again his Rings: But now, as he ſaith, being preſſed to it by his conſcience, he believes himſelf bound unto her, and therefore makes his Appeal unto this preſent Synod, who having ſeen the cauſes of this Appeal, orders, That he ſubmit himſelf to the Direction of the Provincial Synod of Caën, which they judge to be moſt equitable. And the Provincial Synod of Caën alſo is enjoyned to inquire into the Call and Life of this Miniſter, and in ſpecial to diſcover the means uſed by him for the obtaining this pretended Promiſe, and to take knowledge of it, that he may be ſuſpended and depoſed if ſo be neceſſity do require it.

XXXVI. A Gentleman troubles the Church, and wills that his Wife come up immediately after him unto the Lord's Table before any of the Men: And altho' it had been ordained by the Synod of Caën, That he ſhould follow the general practice of the Churches; yet nevertheleſs he will not conform thereunto. This Aſſembly orders, a Letter in their Name to be ſent him, adviſing him to walk with more Humility.

XXXVII. It's demanded, Whether thoſe words, You neither need me nor my Goods; uttered upon ſpeech of Marriage, do imply a Promiſe? This Synod anſwers negatively.

XXXVIII. A Miniſter of Limonſin, whoſe Converſation was otherwiſe blameleſs, by the Threats of Enemies, writ to the Queen-Mother, That he never conſented to the taking up of Arms, although he had conſented and contributed thereunto: Item, That he promiſed to preach no more until ſuch time as the King ſhould Licenſe him, and that he had promiſe made him to injoy his Conſcience, living quietly in his own Houſe. Since being convinced of his Sin, he did freely of his own accord, without having been ſolicited thereunto, make publick Confeſſion of it before the whole Congregation, hath lived very holily, yea, with the rare Teſtimony of a Very great Repentance; and in particular he did acknowledge his Offence upon a ſolemn p. 42Sacrament-day in the preſence of all the Miniſters of the Country, inſomuch that all the Faithful departed exceedingly edified by his Example: He hath alſo for a long time together forborn the exerciſe of his Office. 'Tis demanded, Whether this be a ſufficient Penance, and he may enter again upon his Charge, the People earneſtly deſiring it? We are of Opinion that this is ſufficient: However, he ſhall once again write unto D'Eſcars, who was the cauſe of his Fall, to give him to underſtand his Repentance▪ if ſo be the Conſiſtory and Neighbour-Miniſters think it fitting; and he is intreated, if he can, to acquaint the Queen with it. And in caſe of Scandal taken againſt his Church for this Action, 'tis left to the Prudence of the Provincial Synod of Lymouſin to remove him unto ſome other place.

The Lord's Supper m y nor be given to an Abbeſs who retains the Revenues of her Abby.XXXIX. The Church of Vivaretz demand, Whether they may without wronging their conſciences give the Sacrament unto an Abbeſs, who having quitted all Idolatry, doth notwithſtanding retain the Revenues of her Abbey, and not imploy them to their right uſes? 'Tis anſwered, That they may not admit her to the Lord's Table.

XL. A Miniſter being ſound inſufficient, who was put into the Miniſtry without Examination, what is to be done with him, eſpecially ſince a Multitude do deſire to have him? It's adviſed, That he go and follow his Studies elſewhere for ſome time.

XLI. Unto the Queſtion, Whether Marriage may be performed in his private Houſe, who is ſick of a Diſeaſe, which hinders him from going abroad? It is anſwered, That it is not lawful, becauſe though he cannot go, yet he may be carried unto the Church.

XLII. A young Man promiſeth Marriage unto a Maid, but oftentimes proteſts before her Parents and divers others, That he will not take her in Marriage, if ſhe be not a Virgin. They do all give him aſſurances of the Virginity of their Daughter, and ſhe alſo herſelf avows it: yet it comes to light, that eight Years before ſhe had a Child. It's demanded, Whether he be freed from his Promiſes, becauſe he ſays he is cheated by them. We anſwer, That in caſe the Whoredom is manifeſt, and he never had carnal Knowledge of her, we are of Opinion that he is free, according to our former Deciſion on the ſame Article.

XLIII. A certain Abbot in Lymouſin profeſſeth himſelf a Doctor and Preacher: the People hear him gladly; nevertheleſs he maintains his Monks, goes in Perſon unto the Maſs, and does not joyn himſelf unto a Reformed Church. 'Tis queried, Whether the People may be permitted to hear him; and whether thoſe Miniſters who exhorted him to read his Lectures, have done well, and thoſe alſo who have aſſiſted at his French Sermons? It's anſwered, That thoſe Miniſters who have been preſent at his Sermons, or exhorted the People to become his Hearers, or him to Teach, among whom there is one called Provost, ought all of them to be grievouſly cenſured: And the People ſhall be admoniſhed, according to the Rules of our Diſcipline, to content themſelves with their own Paſtors; and that my Lord Abbot be deſired to forbear his Lectures, and to ſubject himſelf unto the Order of God's Church, and tarry till he be called unto ſuch an Office.

XLIV. Monſieur Pelot craved advice in this weighty Caſe: A Marriage had been contracted between a Youth of ſufficient Age, and a Maid of Thirteen, with mutual content of the Parties and their Parents: The Banes were publiſhed in the Church; and juſt as the Miniſter would have married them, the Maid ſate down, and would neither riſe nor ſtand up. But after Sermon, having been admoniſhed of her Duty, ſhe yields unto it, and they were married in the Church, and lay together, yet without any carnal Cohabitation. She upon ſecond thoughts ſays, the Marriage is null; and ſeparating from her Husband, proteſts ſhe is not bound to own him for hers in that relation, nor to cleave unto him; and requireth to be divorced from p. 43him; whereunto the Man would freely and willingly conſent, provided it might be done with a good conſcience. This Aſſembly declares, That it is a good Marriage, true and indiſſolvable; and the Parties muſt be exhorted in the Name of God, to carry themſelves as true married Perſons. And Monſieur du Verges, and the Conſiſtory of Montlimart, where the Mother which hinders the Marriage dwells, are deſired to do their endeavour, that it may be perfected.

XLV. Monſieur Vaiſſé propounds, That Promiſes of Marriage had been made by two Perſons at Marnejoux, both of ſufficient Age, and with conſent of Parties; the Promiſes were ratified and confirmed the ſecond time, and that by Contract paſſed through the hands of a Publick Notary: The young Woman refuſeth to accompliſh the Marriage, urging for herſelf, that ſhe was compelled by her Parents to make ſuch Promiſes; though the contrary is evident from the very words of her Parents: ſhe further alledgeth, That her Party's Breath is very ſtinking. The Marriage is declared indiſſolvable.

XLVI. A Man having contracted Marriage with a Maid by conſent of Parents, maketh other Promiſes unto another Maid, and paſſeth Contract of this alſo, of which he is afterward very penitent, and perſiſteth in his firſt Promiſe. By conſent of the Conſiſtory and Magiſtrate of the Place, 'tis concluded the firſt Promiſe ſhall hold. Nevertheleſs when the Banes are publiſhed, the Father of the ſecond Maid forbids them. May the Miniſter proceed to celebrate and bleſs this Marriage notwithſtanding the old Man's Prohibition? It is concluded, that foraſmuch as the Father of the ſecond Maid oppoſeth it only out of Intereſt, and for a ſum of Money, which he claimeth due unto him, the Miniſter may do his Office in marrying them.

XLVII. Monſieur de Leſtany propoſeth, Whether a Miniſter who was formerly a Popiſh Prieſt, and hath none other Eſtate nor Income but what belongs unto his Cure, which may amount to about threeſcore and five Livres yearly, and yet he cannot recover that ſorry Pittance, but by compelling his Debtors to pay him before the Magiſtrate; and the Magiſtrate alſo will not condemn them to Satisfaction, unleſs he plead in the Name of Prieſt and Curate. Is it lawful for him ſo to do? No; by no means.

XLVIII. An Abbot come to the knowledge of the Goſpel, who hath ſuppreſſed all Idolatry, burnt his Deeds and Evidences, provided for his Monks, and not ſuffered for ſix Years laſt paſt Maſs to be ſung in his Abby, nor done any other Exerciſe of the Popiſh Worſhip, but ever carried himſelf faithfully, and born Arms in Defence of the Goſpel; ought ſuch an one to be admitted to the Lord's Table? Yes, undoubtedly.

XLIX. A Man by the conſent of her Father, and of his betrothed Wife, hath carnal Knowledge of her before Marriage: He is afterwards by falſe Witneſſes accuſed of Fornication, and condemned for falſifying the King's Coyn, and executed in Effigie: He demands that his Marriage may be celebrated in the Church. The Brethren are of Opinion, That provided he ſubmit to publick Penance for his Fornication and other Crimes, it may be lawful to marry him, and to admit him to the Lord's Table.

L. The Deputies of Vivaretz propounded this Caſe: An Abbeſs, though ſhe hath forſaken the Idolatry of the Church of Rome, doth yet notwithſtanding retain her Nuns, and employeth not the Revenues to their right uſe; may ſhe with a ſafe conſcience be admitted to Communion at the Lord's Table? No; in no wiſe.

LI. The Brethren in the Church of Rochell are deſired to leave off Proſecuting their Miniſter Monſieur de L'Iſle, and other of their Fellow-members, becauſe they want ſufficient Evidence againſt them; and they are to remit the whole matter unto our Brethren of Xaintonge, who will take an exact cogniſance thereof, and judge in it according to truth.

p. 44And whereas the Church of Rochell have petitioned that they might have Monſieur Oded du Nort conferred upon them for their Miniſter; anſwer was given them, That he ſhould ſerve them till ſuch time as the Provincial Synod of Gaſcony do ſit, who properly can diſpoſe of him; and the ſaid Church of Rochell ſhall apply themſelves to the ſaid Synod to gain their conſent; and in caſe they cannot obtain it, then may they redemand the Monies, if they pleaſe, which they paid down for his Ranſom.

LII. The Brethren of Paris are intreated to give way that Monſieur de La Forest may be ſent unto Bourges, inſtead of Monſieur de St. Germain: And this Article ſhall be communicated to our Brethren of Geneva, and to their Church, and they be intreated to write unto the Church of Paris about it, that ſo Monſieur de St. Germain may be Miniſter unto the Family of the Lord de la Rochfoucaud.

LIII. Our Brother de St. Fariol doth of right belong to the Church of Montignac; yet that Church is intreated to accept of our Brother Bordier, who is now ſent unto them, that ſo the Church of Chaſteauneuf may not be left deſtitute. And in caſe this be granted, Monſieur de St. Fariol ſhall reimburſe their Expences in procuring of him to be their Miniſter.

LIV. Whereas the Church of Die in Dolphiny, have requeſted that Monſieur Figon might be ſent unto them, in caſe he were at liberty: and for that our Brethren the Sieurs Tempeſte and Moranges, have yeilded to it, the Aſſembly diſmiſſeth this Affair unto the Conſiſtory of Lions, which ſhall do in it as they ſee good.

LV. Monſieur Matthew D'Anche offering himſelf voluntarily to be Profeſſor of Divinity, was refuſed till ſuch time as he produced his Atteſtations and Teſtimonials from thoſe Churches in which he hath lived, and particularly from Geneva, where he ſaith he hath lived a very long time: and in caſe he refuſe to do this, the Miniſters are bound to hinder him.

LVI. Monſieur Vaiſſe reported how that he was ſent to ſerve the Church of Ville Franche, which is now diſſipated by the Enemies of the Goſpel; and in the time of Perfection he withdrew himſelf unto the Lord of Pieure, waiting for the Reſtauration of his Church, which is not yet returned: what ſhall he do? Some were of opinion, that he ſhould continue with the ſaid Lord of Pieure, and that the Church of Ville Franche ſhould be provided of another Miniſter. But the major part of the Deputies judged that he ought upon the firſt Invitations given him by his Church to return unto them, in caſe he could live among them in ſafety, and that in the mean while he ſhould continue the exerciſe of his Miniſtry in the Houſe of the ſaid Lord of Pieure, who ſhall by the Claſſis or Colloquy be ſupplied with another Paſtor, whenever the ſaid Vaiſſé ſhall be called back unto Ville Franche.

LVII. Maſter Damian Joubert, complaining that his Church of Domles neglected to maintain him: The Church of Iſſoyre upon examination of this matter, and finding it true, is ordered to ſet and declare him free from their Service.

LVIII. The Church and Brethren of Aubuſſon yeilded that Monſieur Du Pont their Miniſter, ſhould be Paſtor in the Church of Creuen, but with this Condition, That whenas the ſaid Church of Aubuſſon ſhould be reſtored, that they help them to another. This their mutual Agreemant was approved.

LIX. The Province of Berry hath the priviledge granted it by this Aſſembly, to call the next National Synod within one Year, and to give notice thereof unto all the Provinces three Months before the time, and Place of meeting.

p. 45CHAP. XVII. Memorials drawn up in the preſent Synod, for the Service of the CHƲRCH.

ARTICLE. I. THe Churches ſhall be admoniſhed to make a faithful Collection of all notable and remarkable Paſſages of Divine Providence, which have happened in their Precincts, and to ſend thoſe Narratives unto our Reverend Brethren the Paſtors of Geneva, with all poſſible ſpeed and diligence.

ARTICLE. II. Monſieur Beza ſhall be intreated to draw up in Writing the Cauſes and Proteſtations of Nullity againſt the Council of Trent, both in the Latine and French Tongues; and he ſhall ſend them unto the Miniſters at Court, that they may preſent them unto his Majeſty.

ARTICLE. III. A moſt Humble Petition ſhall be preſented unto his Majeſty, that we be not hindred nor debarred of our Synodical Aſſemblies; which yet ſhall not be delivered without the expreſs Conſent of the chiefeſt Lords, who are at Court, and profeſſing the Reformed Religion.

ARTICLE. IV. The Articles of the three former National Synods ſhall be compiled into a Body, unto which theſe of this preſent Synod ſhall be added; and the Church of Lions ſhall give forth Copies of them.

ARTICLE. V. Our Brethren the Paſtors of Geneva, ſhall be intreated to write us their Judgment about ſome principal Points of Church-Diſcipline, as about Elections of Church-Officers, and the Sentence of Excommunication, and to ſend Copies of this their Judgment unto the Church of Lions, which is ordered to diſtribute them among the Provinces of this Kingdom, that ſo the Deputies may come prepared with well-digeſted Thoughts about thoſe Articles unto the next National Synod; and in the mean while all the Churches are required to conform themſelves unanimouſly unto thoſe Canons of Church-Diſcipline, which have been already compoſed for them by the Decrees of our three former National Synods.

ARTICLE. VI. The Provinces ſhall be adviſed to ſend their reſpective Proctors unto Court, who may be charged to ſolicite the Affairs of their Provinces; and they ſhall not act any thing but according to the Inſtructions put into their hands by their Principals, nor ſhall they undertake any matter of great importance, without having firſt communicated it unto their Province, and they ſhall conclude on ſuch courſes as ſhall be joyntly concerted between them and the Miniſters, who may be then about the Court.

p. 46CHAP. XVIII. The Provinces, if they themſelves approve of it ſhall be thus divided.

Diſtinction of the Provinces of France.

1. THE Iſle of France, Picardy, Brie, and Champagne.

2. Burgundy, Lyonnois, Forest, and Auvergne.

3. Dolphiny, Languedoc, and Provence.

4. Poictou and Xaintongs.

5. Gaſcony, Limouſin, and Agenois.

6. Britain, Turenne, Anjou, and Le Maine.

7. Normandy.

8. Berry, Orleance, and the County of Chartres.

VIII. The Canons decreed in this Aſſembly ſhall be communicated unto our Brethren the Paſtors of Geneva, who having peruſed them, ſhall return them back again unto the Church of Lions, and by them ſent unto our three firſt Provincial Synods, and from them to be diſtributed among the other Provinces of this Kingdom.

CHAP. XIX. BOOKS Cenſured.

IX. THe Churches ſhall be adviſed of a Book lately publiſhed with this Title, Conſeil a la Pauvre France; whereof Caſtalio is the reputed Author: 'Tis a wicked Piece, and therefore they muſt be aware of it.

X. And they ſhall alſo reject a little Pamphlet added unto a Catechiſe, ſtiled, Les Demandes, que font les Miniſtres de Geneve a ceux quil veulent recevoir la Cene.

CHAP. XX. The Vagrants and Depoſed Miniſters.

1. MArmande, who was in the Miniſtry near Chartres.

2. James de Vernueil, or Berneil, employed in Normandy.

3. Beaujean, Beraud, or Bergard, for he goeth by all theſe Names, he was an Auguſtinian Fryar, and Prior of their Convent at Poictiers.

4. Chriſtopher de la Place.

5. Louis Tudett.

6. A great lubberly Franciſcan Fryer, who quitted his Frock in the Houſe of the Lord de la Martiniere; he is called La Motte.

7. William Tortereau de Fouſſay.

8. William Coiſtereau, or Bretereau du Bois.

9. Peter Vrede, or Boulay of Niort, an Apoſtate.

10. Ma…turin Pennin, or Pelling, or Pilin, for he goes by all theſe Names.

p. 4711. Simeon, Regent of the Colledge at Surgeres.

12. John de la Tourniere.

13. John Guerin.

14. James Pinus.

15. Lewes Matthew, or Maton.

16. Peter le Brun.

17. Calix Baptiſte, formerly a Carrier of Rogations, he was a Monk at Thoulouſe, and Secretary to the Cardinal of Armagnac.

18. Roberty, heretofore a Cordelier Fryar, living in the ſame Houſe with the Biſhop of St. Prins.

19. Hermes de la Faye, he was a Jacobin Fryar.

20. James Courtain de Calaux, a Fellow boaſting himſelf to be a Prophet, and to be endowed with a Prophetical Spirit.

21. Francis Porcelin, an Italian.

22. Hierom Bolſec, a moſt Infamous Lyar and Apoſtate.

23. Matthew D' Ancbe.

24. Hierom Rolſe.

All theſe Decrees were done and made in the National Synod of Lions, held in August, 1563; And thus Signed in the Original,

VIRETT, Moderator. The End of the Synod of LIONS.

p. 48CHAP. XXI. Three ANSWERS of the Paſtors and Profeſſors of Geneva, and of ſome of the Miniſters who were deputed unto the National Synod of Lions, 1563, and impowered by it▪ to make theſe following Returns unto the Queſtions propounded to them.

The firſt Queſtion was about Marriage, viz. Whether Promiſe of Marriage might be diſſolved by the mutual Conſent of the engaged Parties?

The Brethren of Geneva's ANSWER.

Article. I. WE cannot judge otherwiſe, but that the Reverence which all ought to have for Marriage, ſhould keep the Parties, who have pledged their Troth to each other, from breaking it: For ſith it is as Solomon ſtileth it, The Covenant of GOD, it is not of the ſame nature with other Bargains and Agreements, which depend upon the wills of Men: and we cannot but believe, that this was the Mind and Intendment of our Lord, when lie ſpake theſe words, Whom God hath joyned together, let not man put aſunder; tho' as yet there had been no carnal knowledge of each other. Therefore the Promiſe is Sacred, and muſt be held Irrevocable: For, God having puniſhed the Fornication of a Man with a betrothed Maid, as if it were the very Crime of Adultery, he doth thereby ſufficiently demonſtrate, that the Maid was obliged as if ſhe were married; for Adultery preſuppoſeth Marriage.

Article. II. And whereas ſome Inconveniencies are alledged, we anſwer, That they will as well hold againſt them that are in Age as againſt Minors: for it oftentimes falls out that they do as badly agree as Cats and Dogs; and yet they cannot be ſuffered to quit one another, becauſe neither of them are now at liberty for ſo doing.

Article. III. The Opinions of Lawyers in this caſe is of no force; becauſe they do allow of Divorces between Husbands and Wives: Which yet is directly contrary to the Ordinance of God.

Article. IV. And that Gloſs put upon thoſe words, To be joyned together; i. e. to have accompliſhed Marriage, ought not to be admitted: And the Judgment of St. Paul is urged to no purpoſe, 1 Cor. 6. 16. for when the Apoſtle ſaith, that the Fornicator is one Body with the Harlot, he uſeth only a Compariſon, from which there cannot be deduced any true Definition. For it is otherwiſe certain, that this Sentence cannot be properly avouched of Fornication, becauſe God hath honoured Marriage only with this Priviledge, to make two Bodies lawfully conjoyned to be but one. But as we ſaid, St. Paul, that he might aggravate the ſin of Fornication, alledgeth this Paſſage of Moſes's to conclude, That a man is ſeparated from Jeſus Christ, whenas he defiles and polutes his body in coition with an harlot.

Article. V. And although the betrothed Maid be under the power of her Parents till ſuch time as her Husband is intruſted with her; yet this muſt admit of an Exception, viz. That it do not derogate from the Rights of the eſpouſed Husband, and that the Father be not compelled againſt his will to reſign p. 49up his Daughter to him, and ſo to bring no prejudice unto Marriage.

Article. VI. Moſes doth not diſtinguiſh at all between the Crimes of a married and eſpouſed Wife, when they commit Whoredom, Deut. 22.22, 24. but accounts them both Adultereſſes.

Article. VII. Nor do the Laws determine againſt theſe Promiſes of Marriage mutually paſt between the Parties, as if they were not indiſſolvable: For altho' a Father may oppoſe the Marriage, and endeavour the Diſſolution of the Promiſes, yet the Parties themſelves are not ſuffered to do it.

Article. VIII. Moreover, there is a very great difference between the Conſent of the Parties, and the cogniſance of their Cauſe: For we do not deny, but that a Man having been deceived, may declare the Trick put upon him, that he may be relieved. But we ſay plainly, that the Parties being reciprocally obliged are not acquitted, nor freed one from the other, nor will they be allowed to diſcharge and acquit each other. And 'tis in this Point, and none other, that we count Eſpouſals to be the ſame with Marriage.

Article. IX. It is not ſaid, That becauſe the holy Apoſtle doth not particularly declare that a Man may not give a Bill of Divorce unto his betrothed Wife, that therefore he may diſmiſs and leave her to her former liberty. But rather we may ſay, that the Law for both the betrothed and married is one and the ſame, becauſe there is the ſame reaſon for it.

Article. X. Beſides there is one thing more to be obſerved, that he doth not of ſet purpoſe handle this matter, but he toucheth at it by the by, and upon occaſion: The ſin which he then mentioned calling alowd upon him for Reproof: yea, and 'tis certain that he ſuffered Polygamy both in publick and private Perſons, becauſe at that time it could not be remedied. For this may be gathered from thoſe words of his, A Biſhop ought not to be the Husband of two Wives, both living at the ſame time.

Article. XI. Although the Church requires a publick Declaration on the Wedding-day, it cannot be thence inferred, that the Parties may retract their Promiſes: but this is rather done to prevent thoſe Inconveniencies of clandestine Marriages only, and ſo the Parties do but ratifie their Promiſe before the People, that they may be Witneſſes unto it.

Article. XII. That Paſſage in the 22d of Deut. is very clear and expreſs to prove, that ſhe who had pledged her Faith unto a Man is his Wife; ſo that 'tis not in her power, nor can ſhe at her pleaſure leave her Husband. We know alſo that Tamer having been reſerved as a Wife for the youngeſt Son of Judah, and playing the Harlot, was condemned to the Fire for Adultery. And a Widdow in Iſrael could not marry out of her Husband's Family; if ſhe had no Iſſue by him, ſhe being the reputed Wife of his ſurviving Brother. And when as Joſeph neither durſt nor would Defame the Bleſſed Virgin, doth therefore declare, That if ſhe had proſtituted her Body, it was a Crime of Adultery. Wherefore let the Parties look before they leap, and be curiouſly inquiſitive about each other, before they do mutually oblige themſelves; for they muſt know, that this is a Contract without Repentance: Unleſs they be after informed of an Error, Cheat, or ſome ſuch-like Miſtake in the Perſon. Nor will this Conſideration be at their pleaſure, when the Judge ſhall come to give Sentence upon the cauſe.

p. 50ANSWER II.

ABout Conſiſtories there was this Queſtion, How may we carry ourſelves towards thoſe Delinquents who are guilty of Crimes deſerving Civil or Corporal Puniſhments? for if you call them into the Conſiſtory their Crime will be publiſhed, for the Magiſtrate is uſually preſent in the Conſiſtory.

The Brethren of Geneva's ANSWER.

Article. I. IT's very difficult in this caſe to ſhut the Doors againſt thoſe Perſons who delight in Sin; for one Inconveniency draws on another. It is a moſt miſchievous things, that the King's Officers, being of another Religion, are brought by an abſolute Power, into the Conſiſtory: but ſo it is, and there is no Remedy. They have more power than could be wiſhed them; ſo that ſith we cannot hinder it, if they have juſt cauſe of puniſhing Delinquents, even let them do it.

Article. II. If it be alledged, That this will hinder poor Sinners from a free Confeſſion and Acknowledgment of their Offences, and that we ſhall be utterly diſabled to bring them unto Repentance; and that there will be a world of Hypocriſie, and Oſtentation, and Diſſembling in our Churches. But what can't be helpt muſt be endured, till ſuch time as God ſhall have bleſſed us with a better Remedy: However, there may be ſome courſe found out whereby poor Wretches who are fallen into ſcandalous Offences, may be ſaved from Peril: Let two or three Members of the Conſiſtory remonſtrate to them in private their Miſcarriages; and though they may palliate and diſſemble the matter, yet we may be contented to have dealt thus with them: In ſhort, we muſt uſe our beſt Endeavours to divert the bad Affections of the Church's Enemies from it, and to keep them from hurting and doing that miſchief to it they would. But in caſe the Crimes be ſcandalous, rather then nouriſh them, let Diſcipline be exerciſed. In thoſe Towns where the Magiſtrates are godly Perſons, and Profeſſors of our Religion, there may be means of communicating the matter to them, that ſo they may puniſh and chaſtiſe theſe Offenders gently, and after a Chriſtian-manner, who deſerve to be puniſhed by Law. And ſo the Conſiſtory ſhall be exempted of blame; and the Confeſſion ſhall not be made to it, but to the Civil Magiſtrate.

ANSWER III.

Concerning Baptiſm, this is the Contents and Anſwer of a Letter to certain Arguments urged for the Validity of Baptiſm adminiſtred by private Perſons.

Article. I. WE Miniſters and Doctors in the Church of Geneva, accompanied with our Brethren come from the National Synod of Lions, being met together in the Name of God, after that we had heard that Caſe of Conſcience propounded to us, Whether Baptiſm adminiſtred by private Perſons, without Office in the Church of God, ought to be reiterated or not; did unanimouſly declare this our Judgment, That ſuch a Baptiſm did not in any wiſe agree with the Inſtitution of our Lord Jeſus Chriſt, and therefore conſequently is of no force, power, validity or effect; and that the Child ought to be brought into the Church of God there to be baptized: For to ſeparate the Miniſtration p. 51of the Sacraments from the Paſtor's Office; 'tis as if one ſhould tear out a Seal to make uſe of it without the Commiſſion or Letters Pattents to which it was affixed. And in this caſe we muſt practiſe that Rule of our Lord, What God hath joyned together, let no man put aſunder. This for, and in the Name of all the Aſſembly, JOHN CALVIN.

Article. II. And whereas in that Letter there were Reaſons to the contrary, and that we were deſired by the Synod to anſwer them in Writing, we ſhall do it, though we found them very feeble and Impertinent.

Article. III. The firſt Argument of that Scribler was, We must diſtinguiſh betwixt the Vertue of the Sacrament, which belongeth only unto God to vouchſafe, and the outward Sign, of which Man is the Miniſter. But this confirms our Aſſertion; becauſe God hath told us by his Son's own Word, who the Perſons are that ſhall adminiſter Baptiſm.

Article. IV. His ſecond Reaſon, which depends upon the former, and to ſpeak properly, is but an Acceſſory to it, is nothing to the purpoſe: For tho' Chriſt only do baptize with his Spirit, yet it will not follow that he will not have the Sign and Figure to be annexed unto his Grace.

Article. V. And this ſelf-ſame Anſwer will ſuffice to refute his third Argument: For when we reform what hath been done amiſs in this Ordinance, we do not confine God's Vertue unto the Water; for we hold that this is a Counterfeit Baptiſm, a meer Mockery, a Prophanation of the Sacrament; to whoſe firſt Inſtitution we muſt keep ſtrictly. Beſides, ſuch Language as this is very improper, we do not reiterate Baptiſm, for the pretended Baptiſm is utterly unlawful, yea, wholly null. As for Example: If you give a Child a Draught of ſalt or puddled Water, you do not give him again Drink immediately upon it: But if you give him an empty Bottle, and he ſuck nothing out of it but Wind, you will repair this Fault by giving him Drink in earneſt. Moreover, thoſe Expreſſions of his, Of throwing Water, or Plunging, are affected, and made uſe of by him to degrade the Uſage and Utility of Baptiſm. And we could wiſh, that in handling of ſuch Queſtions Men were more ſerious and ſober. In ſhort, either Baptiſm is unprofitable and appointed to no purpoſe, or elſe it muſt be obſerved according to its Primitive Inſtitution, to be a Seal of the Remiſſion of our Sins.

Article. VI. His fourth Argument is altogether frivolous: We know, God be-thanked, that our Spiritual Waſhing is in the Blood of Jeſus, and not from the Baptiſmal Water. And he might have ſpared his pains in muſtring up ſuch a number of Texts of Scripture to prove that, which none of us ever doubted of: for Water in Baptiſm ſignifies the Bloud of Chriſt, and the Effects and Fruits thereof accompliſhed in us by the Holy Ghoſt. And tho' the Lord Jeſus is no Reſpecter of Perſons, nor doth the Validity of Baptiſm depend upon the Worthineſs or Unworthineſs of the Miniſter, yet it will not thence follow, that we muſt not keep to that Order which he hath inſtituted: yea, and this alſo is alledged out of Ignorance. For, inaſmuch as all our Dependance is upon the Word of God, the Rule and Standard of our Duty, given us by Chriſt himſelf, if you neglect and ſlight it in Baptiſm, and let one adminiſter it who hath no Call from God to do it, 'tis all one as if an Ape, as he that hath no Commiſſion to preach the Goſpel, did adminiſter it.

Article. VII. His fifth Argument takes that for granted, which will never be yeilded to him, viz. That even Baptiſm adminiſtred by an Heretick, who hath no Office in the Church, is yet held for true Baptiſm. For were this ſo, Baptiſm would not belong unto the Church, but alſo to Turks and Pagans: So that whilſt he labours by ſuch ſorry trifling Arguments as theſe to build up p. 52Baptiſm, 'tis certain that he turns the ſprinkling of Water into a Charm or Inchantment.

Article. VIII. The Principle in his ſixth Reaſon is ill applied, for although the Vertue and Verity of Baptiſm be not always conjoyned with the Sign, yet we may not therefore ſay, that Baptiſm may be quitted and totally forborn: We do ſincerely confeſs, that a Man may be Partaker of the Grace promiſed in Baptiſm, who did never partake of the Water of Baptiſm; but muſt we thence infer, that Baptiſm may be lawfully omitted? God forbid! What he adds about the evil Adminiſtration of Baptiſm, eſpecially as to the Goſpel Form and Manner of it, containeth a double Errour; for we never did confeſs that the bare ſprinkling of Water by one without a Call or Office in the Church of God was Baptiſm, or that it had its Evangelical Form there, where there was no Evangelical Miniſter.

Article. IX. He hath couched his ſeventh Argument ſomewhat rudely, and diſcovers a bitter Spirit. But let him make the moſt of it: we abſolutely deny, that the recalling of Men to the obſervation of the Primitive Rule of Baptiſm is Rebaptiſing: We repute as null and void this ſpurious Baptiſm by private and uncommiſſionated Perſons. And altho' we do not tie up the Grace of God to the hand of a poor Man; yet notwithſtanding that Baptiſm adminiſtred by Man muſt be annexed unto his Quality, or elſe the Authority of Jeſus Chriſt muſt be trampled under foot.

Article. X. He corrupts by his eight Argument that Text of St. John, marreth and perverts the ſence thereof; for the Queſtion is not about the External Sign, but the Internal Vertue, the true ſpiritual Waſhing.

Article. XI. The Similitude urged by him in his ninth Reaſon, is null; for the Lord Jeſus hath not rejected this Sacrament, nor wholly abandoned it to be diſpenſed by all ſort of Perſons whatſoever; but he hath depoſited a Commiſion with his Miniſters who are to to diſpenſe it.

Article. XII. The Compariſon of Circumciſion with Baptiſm in his tenth Reaſon might be admitted, provided that Circumciſion had been only adminiſtred by Prieſts: but whenas a private Perſon poureth Water we deny that this is that formal Baptiſm, which was by our Lord Jeſus. Moreover, let this be noted by the way, that when the Iſraelites and Edomites cut themſelves off from the Church, though they retained Circumciſion, yet they did but prophane it, and 'twas none other than a piece of Juggling, for God accounted thoſe Nations as Uncircumciſed.

Article. XIII. His eleventh Reaſon is far wide of the Mark: For tho' we confeſs that we be but once regenerated, but once ſpiritually new-born; yet we muſt needs ſay, that this imaginary Baptiſm doth not in the leaſt ſignifie or ſeal our new Birth.

Article. XIV. As to his twelfth Reaſon, we very well know that was the Opinion of St Auguſtine upon this Point; but he is not to be aſſented and conſented in all his Aſſertions. We ourſelves do own, that he who was ill baptized ought not to be again rebaptized; and we add this alſo, That if a private Perſon, who hath no Call from God, ſhall of his own will and fancy uſurp that Office, which doth not belong unto him, his Baptiſm is but a meer Piece of Farcery, and therefore null. And this Anſwer may alſo ſuffice for his thirteenth Argument.

Article. XV. In his fourteenth Argument he hath made Mr. Calvin, in the Paſſage quoted from him, to ſpeak contrary to his known and printed Judgment, p. 53and perverted the very ſence of his Words; for he does not in that place treat of the Miniſtry, but of the Vertues and Merits of the Miniſtry: for 'tis as if he had ſaid, That all the Vices of the moſt debauched Miniſter could not derogate at all from the Vertue of Baptiſm.

Article. XVI. We deny his fifteenth Argument, which is, That the Hand and Sign of our Lord Jeſus Chriſt will be owned in the ſprinkling of Water by a Perſon uncalled and uncommiſſioned by him.

Article. XVII. What Calvin had ſaid as to his ſixteenth Argument, was enough to prove the Nullity of ſuch a Baptiſm: But if any one ſhould be diſſatisfied, he declareth, that this was his meaning; and that it was an abſurd, ſimple, and fooliſh action to go and perſwade any one that he would not have Baptiſm by Women to be reiterated.

Article. XVIII. His ſevententh Argument is a meer Paralogiſm; for he wants the Judgment to diſtinguiſh betwixt the …orgiveneſs of Sins given by Jeſus Chriſt, and the Token thereof, which he committed unto his Apoſtles.

Article. XIX. To his eighteenth Argument, we ſay▪ That Popiſh Baptiſm is grounded upon the Inſtitution of Chr…ſt▪ becauſe the Prieſts as perverſe as they are, and totally corrupt, are yet the ordinary Miniſters of that Church, in which they ſo tyrannically demean themſelves.

Article. XX. His nineteeth Argument needs no anſwer, unleſs it be, That the word Rebaptize is …iſapp…ed, …th i… was never queſtioned but that ſuch an Apiſh Trick as this Mock-baptiſm might be reformed.

Article. XXI. His twentieth Argument proveth juſt nothing, and therefore we let it paſs. And if it be ſaid, that we have handled this Brother too roughly, who moved this Queſtion; let him but bethink himſelf how Magiſterial he was in his Dictates, as if it was his Province only to oppoſe Superſtitions and Abuſes, and eſpecially for his audacious condeming of St. Cyprian, with the whole Council of Carthage: And had he but better conſidered the whole, he would have been more moderate; And becauſe we love and honour him, we wiſh that he would exerciſe his Parts and Wits upon Queſtions more profitable, and leſs curious.

Concerning the LORD's SƲPPER.

THe Brethren of Geneva being demanded, Whether Paſtors at the Lord's Table ſhould only diſtribute the Bread and Wine unto the People, do give this Anſwer, That it were certainly beſt, if it might be conveniently done at all times, but it ſeems for the preſent impoſſible, and for the future wholly impracticable: For in caſe God ſhould multiply the number of his People, of Believers, and Churches, and there being ſo great a ſcarcity of Paſtors, we ſee no Inconveniency in it, that Deacons and Elders being the Arms and Hands of the Paſtor, after that he hath conſecrated the Sacramental Elements, and diſtributed the Bread and Cup to them that are neareſt to him, may come into his relief and aſſiſtance, and diſtribute them alſo unto thoſe who are more remote from him.

An End of theſe Anſwers, and of this National Synod of Lions.

Signed in the Original, P. VIRETT, Preſident of the Council.

THE ACTS, DECISIONS, and DECREES OF THE V. National Synod OF THE Reformed Churches of Chriſt. IN The KINGDOM of FRANCE, HELD The ſecond time in the City of Paris, and Year of our Lord, 1565.

THE CONTENTS of this SYNOD.

CHap. I. Election of Moderator and Scribes.

Chap. II. General Matters. Morellius his Works Examined.

Chap. III. Manner of Proceeding in Eccleſiaſtical Cenſures.

Chap. IV. A Caſe of Conſcience; Whether beneficed Perſons may be admitted to the Lord's Table.

Chap. V. Of Vagrants, Debauched Perſons, and Councils.

Chap. VI. Of Impoſition of Hands; Sureties in Baptiſm, &c.

Chap. VII. Ʋniformity in Common Prayers: No Marriages without Certificates: Loane of Miniſters: Synods and Colloquies.

Chap. VIII. An Abjuration made by a Socinian.

Chap. IX. Secret Promiſes of Marriage, and ſeveral Caſes of Conſcience, about Abſolution, Churches Ingratitude, Age of Communicants, of Marrying the Siſter of a deceaſed Spouſe, Accounts of the Poors Money, Divorces.

Chap. X. Method in Calling of National Synods.

Chap. XI. General Advertiſements unto the Churches about Printers, Elders, Books, Schollars, Lord's Supper, Miniſters in Noble Mens Houſes, Cenſures on Lords, Cenſure upon a certain Book.