A view of the government and publick worship of God in the reformed churches beyond the seas wherein is shewed their conformity and agreement with the Church of England, as it is established by the Act of Uniformity / by John Durel ...

SECT. I.

Of the Conformity of the Reformed Churches beyond the Seas, with the Reformed Church of England.

* 1.11. I If we take for Reformed Churches those which follow the Confession of Augsburgh, as I see no reason but we should (the French Reformed Churches do I am sure, as to the points in controversie.) If, I say, we take those Churches for Reformed, we shall find amongst them the very same both Government and Worship in every particular, at which some are offended here amongst us. Nay they go far beyond us in many things of the same kind, which our Church hath thought fit to lay aside; and nevertheless a National Assem∣bly of the Reformed Churches of France held at Charenton, Anno 1631. hath declared, that there is neither Idolatry nor Superstition in their publick Worship.

* 1.22. There is never a National Church amongst them, but hath Subordination of Pastors. In the Imperial Towns and other Free States, as Strasburg, Ʋlm, Augsburg, Nuremberg,

Hamburg, Lubeck, &c. and in all the Territories of the So∣veraign Princes of Germany, Saxony, Brandenburg, Lawenburg, Brunswick, Luneburg, Baden, Onspach, Mecklenburg, &c. who have not the Title and Dignity of Kings, there are ei∣ther Abbots, as in the Dukedom of Wirtemberg, who are the Superiors of a certain number of Churches, and who have a Praepositus over them all, who is as the Arch-Bishop; or Su∣perintendents, as in all the afore-mentioned States and Coun∣tries. These Superintendents have the power of Ordination, as the Bishops of the Church of England have; and they are accounted for no other then Bishops, though they have but the Latine title of that Office. Of which I shall shew anon the reason, which is far other then some men do imagine. And in Denmark, Sweden and Norway,* 1.3 which are the only three Kingdoms, that have embraced the Augustan Confession, they have Bishops and Arch-Bishops, both name and thing, as suiting best with Monarchy.

3. As for the publick Worship of God,* 1.4 they have all of them set Forms of Prayer, not one excepted, some differing from ours, some being in a manner the same. They observe Holy dayes; they have set Times for fasting; they have very mag∣nificent and stately Buildings very richly adorned for their Churches. They sing not only Psalms, but many Hymns and spiritual songs, whereof some were anciently used in the Church, and some are of Luthers own making: And they sing them with Organs and other instruments of Musick. They sing An∣thems in the same manner that we do. In many places they wear Surplices and other Church-Ornaments. They use the Cross in Baptism; they receive the Communion kn••eling. In fine, they have Conformity with us in all Rites of Divine Worship, and yet in all these no Idolatry nor Superstition, ac∣cording to the judgement of the French Reformed Churches. And I insist the less upon it, because I take it for granted; and because those of the Presbyterian perswasion will say perhaps that they did not intend to conform to them, but that they would rather have reformed them in all the said things. Though it is well known their good friend Master Duraeus, who hath been so often in Germany, sometimes from

the Presbyterians, sometimes from the Independents, some∣times from both, never moved any thing about their Litur∣gies and Ceremonies, when he propounded to unite them all as Brethren professing the same Religion; approving, or at least tolerating in them, those very things (and some which according to their known principles, they must hold to be far the worst) for which they have judged their Mother-Church worthy of that hard usage she hath received at their hands.

* 1.54. But to speak now of those other Churches, more pe∣culiarly called Reformed, with whom we agree in all Doctri∣nals, and indeed in the main both for Discipline and Rites, not∣withstanding some small things in which we differ, as all National Churches do one from another. For I do not know any two, unless it be perhaps them of England and Ireland, which are alike in all things. I have observed that as some Gentlemen in France, when they have put all their titles and petty Signories after their name, use to adde an &c. as if they had many more; so the Presbyterians, I suppose by a meer mistake, not out of any bravery, when they have reckoned the Reformed Churches of France, Holland and Geneva (which are the only Churches they can pretend any right to beyond the Seas, though with less reason then they believe, as shall appear) they usually add their &c. Nay some out-going the French Gentlemen, or following the Cadets of great houses (who use to take their eldest brothers titles, though they en∣joy nothing by them) as of late he that hath written the Pres∣byterian Apology, have added the Churches of Switzerland, as being of their society,* 1.6 against all reason. For it is known of all who have enquired after it, that in the Protestant Cantons of Switzerland, there is a Subordination amongst their Mini∣sters, viz. Superintendents, Pastors, and Deacons. And so in all other Reformed Churches in the Palatinate, in Hessen; in the Elector of Brandenburg his Dominions, as well amongst them whom they call Calvinists as amongst the Lutherans; in the Princedom of Anhalt in the City of Bremen; in Poland, and in the great Dukedom of Lithuania, &c. No Ministers in any of these Churches ought to be ordained, according to their

Discipline, without the Inspector or Superintendent; and in some, the Superintendent alone gives the imposition of hands, without the assistance of other inferior Ministers (though cal∣led before to have a part in the examination) which is a thing that the Bishops of the Church of England never do, but al∣ways call some of the inferiour Clergy to lay hands with them on the ordained Minister. And in those Countries where the Churches are so numerous, as to have many Su∣perintendents and Inspectors, they have their Superintendents and Inspectors General, who are as our Arch-Bishops, for Or∣ders sake.

5.* 1.7 And let no man tell me here that these Superintendents are not Bishops. For though they have not perhaps so ample Revenues as some Bishops of the Church of England, because they do not live in so wealthy Countries as this, and under so potent and so liberal Princes as our Soveraign; or because some sacrilegious hands have shared with them; or because the Romish Bishops enjoy, if not all, yet the greatest part of Church-lands; as for example at Strasburg and at Basil: Ne∣vertheless they have all that which is essential to the Fun∣ctions of true Bishops, viz. the power of Ordination, and Juris∣diction. Nothing is done without them, and great respect is had to them. I remember that being at Basil not long agoe, the Superintendent of the Churches of that City and the Ter∣ritory thereof, was called by the Ministers who were far el∣der (for he is not forty years old) Reverendus Dominus Anti∣stes, as he is indeed worthy of great respect, having been chosen very young for his great worth and learning.

6. Neither is it out of any aversion to the name of Bishop,* 1.8 that they are called by another (which is wholly the same in signification, that of Bishop being Greek, and found in ori∣ginal Scripture; and that of Superintendent being Latine, and only found in Translations.) But it is, as I have been told by several of them upon the question, because in many Cities where they have Superintendents, there are also Romish Bi∣shops, which being great Princes, would not suffer any to take the same title with them. As in those two Cities I na∣med now; The Arch-Duke Leopold, who is the Emperors

own Uncle, being at present Bishop of the one; and the Bi∣shop of the other being Prince of the Empire by his place. And to shew that they have no adverseness to the name of Bishop,* 1.9 Oecolampadius, who reformed the City of Basil, is sty∣led Bishop of that Church upon his Tomb, of which Bellarmine himself was an eye-witness in his time much against his will.

* 1.107. But what need I alledge any other argument to prove that the Reformed Churches abroad are not averse to Bishops either thing or name, then this one, that the Hungarian and Transylvanian Churches held commonly by all other Prote∣stants to be as pure and as Reformed as any whatsoever, are divided into Dioceses, the Rulers whereof are Bishops, as here in England, and are commonly so called without the of∣fence of any other Reformed Church: every one of their Bishops hath under him many Seniors, as they call them, not Lay Elders, but as a kind of Suffragans; or perhaps as the Chorepiscopi of the ancient Church; or in manner as our Arch-Deacons here in England, except that they have power of Ordination, so that their Bishop is properly an Arch-Bishop. And these Seniors have under them between twenty and thirty Churches, some more, some less.

8. This Episcopacy begun in the said Churches with Refor∣mation, and although they have had their Diotrephes, as well as the Church of England, who because they loved to have the first places, endeavoured to overthrow their lawful Superi∣ours by rising up against Episcopal Government, yet God was pleased to preserve it among them until this time. It was at∣tempted in that part of Hungary that belongs to the Prince of Transylvania in the year 1613. Lucas Hodaci being then Bishop, the sixth they had since Reformation. One Emeri∣cus Vifalvi rose up against Episcopal Jurisdiction, and trou∣bled much the peace of those Churches, who thereupon re∣quiring the judgment of David Paraeus, then Professor at Heidelberg in the Palatinate, received a notable Epistle from him, in confirmation of their Episcopacy, and condemnation of the Schismatical fellow, who being delivered over to the secular power, died in prison. Transylvania it self was likewise troubled with dividing spirits, who having been

corrupted here in England where they lived during the late troubles, did fiercely attempt a change in Church Govern∣ment, Anno 1653. and the years following: But the most Illustrious Prince George Rakoczi the second, who was no less learned then valiant, knowing what sad events had fol∣lowed the like beginnings in these Kingdoms, did vigorous∣ly oppose their designs. And it is very observable, that not long before by a singular Providence, that worthy Son of the Church of England, Doctor Isaac Basier Prebend of Duresme, and Arch-Deacon of Northumberland, was intrusted with the Divinity Chair in the Schools; who joyning his lear∣ning with the Princes authority, did contribute very much to the defeating of the Plot, having had many Disputations with the Schismaticks, both in Writing and in the presence of the whole Court, as well as in the publick Schools, and specially in the Synod held Anno 1657. at Marosvaharheli, where no less for the credit of our Church then for his own, he had the honour to be President. But again Anno 1659. When Achatius Barcsyai, the great Rebel (who sold Prince Rakoczi his lawful Master, unto the Turks, swearing to de∣liver him up unto them) had subjected almost all the Coun∣try, the Innovators brake out anew against Episcopacy; and the Tyrant to ingratiate himself with the multitude, did give his consent to erect Presbytery, a very considerable part of the Clergy for fear or favour, being drawn into the Faction. Yet notwithstanding they prevailed thus far, the Nobility joyning with such of the right Clergy as stood for the anci∣ent Government, it was and is maintained until this day. But of all this and many other remarkable passages pertaining to the same Subject, we are to expect a better account of the learned Pen of the worthy Doctor, unto whom I must ac∣knowledge my self a Debtor, not only for most of these par∣ticulars, which I had before, but by publick fame, but also for many observations in this Treatise, some of which he hath confirmed according to the information I had from o∣ther hands, and some he hath imparted anew. Onely before I proceed any further, I'le mind the Reader to observe how the spirit of division is like himself in every place, and how

Episcopacy hath the same friends and the same enemies, in England and in Transylvania. The rude multitude, a great, but the worst part of the Clergy, and open Rebellion, against it: The Prince, the Nobility, the best and learnedst part of Church-men, and Loyalty for it.

* 1.119. I must not forget to observe that in the said Churches the inferior Ministers swear Canonical obedience to the Bishop, and to the Seniores their Ordinaries. I think it will be some sa∣tisfaction to the Reader to see here the form of the Oath at length and in terminis, as it is set forth in the Book of Canons of that part of Hungary which consisteth of the Counties of Mosonien, Posenien, Comaromien, Nitrien, Barsien, and others; agreed upon in one of their general Synods, Anno 1623. and Printed at Papai, Anno 1625. The Latine words are in the Margent,* 1.12 which I translate thus. I N. N. swear before the living God, the Father, the Sonne, and the Holy Ghost, and be∣fore his holy Angels, and in the presence of this holy Synod, that in the Function of the Sacred Ministry, which at present with the greatest reverence I receive from you the Ministers of God, and the most faithful Dispensators of his mysteries, I shall preach the only Catholick Faith contained in the Canonical Books of the Pro∣phets and Apostles, according to the exposition of our Helvetick Confession; I shall also faithfully observe the Canons of the Church; that I shall yield unto the Bishop and the Seniors all due obedience, as being my Superiours; Lastly, that I shall adorn this my vocation wtth holiness of life, and that I shall give no scandal unto any by ill manners. That all these things I shall endeavour to perform accor∣ding to the grace and strength given me from God; So help me God, the Father, the Sonne, and the Holy Ghost.

10.* 1.13 I cannot forbear to transcribe in this place another Canon of the same Synod, by which the Reader may know whence they derive the Subordination of Pastors among them; which I do the rather, because the said Book of Ca∣nons is very scarce to be had, and I believe that there are few other Copies in England besides that one which was brought lately out of Transylvania by Doctor Basier. The aforesaid Canon runneth thus.* 1.14 Whereas the Apostle Paul numbreth cer∣tain degrees of such as are bound to rule and govern the Churches, and saying himself, Eph. 4.11. He hath given some to be Apo∣stles, some to be Prophets, some Evangelists, some Pastors, some Doctors for the perfecting of the Saints, for the work of the Mini∣stery, for the edification of the Body of Christ, &c. And that the same Apostle, 1 Tim. 3. Tit. 1. doth mention Bishops and Presbyters; we also do acknowledge in our Churches these Orders and Degrees, in so much that we have certain Bishops, as also Presbyters, eminently so called, or Seniors, who ought to govern with certain Laws, the other Ministers of God and Pastors of Churches, so called in Scripture phrase.

11. To these Churches that have Bishops, both name and thing, I must adde the Churches of the unity of the Bohemian Brethren (as they call themselves) who having Reformed the Christian Religion from Popery, above two hundred years ago, have always since had Bishops, both name and thing, until their last calamity which hapned about five years since, some of them being yet alive. And here I may not omit (though it had been doubtless observed by others before) to relate how sollicitous they were to have lawful Bishops over them. After a long time of persecution from them who were addicted to the errors and superstitions of the Roman See; they resolved to quit all whatsoever they had,

and retire into the woods and mountainous places and holes of the earth, that they might serve God with a good Con∣science, and there keep themselves out of the way of their persecutors. But nothing so troubled them in this their sad condition, as when they thought, that they might come to want a lawful Ministry, after those faithful Ministers who took then the care of their souls, were deceased. For to expect till some that had the Romish Ordination, should come to them for the Gospels sake, was but a very uncertain hope; Therefore it was thought meet by them to settle an Ordina∣tion among themsesves, and whilest there were yet alive a∣mongst them some men in Orders, that they should give Ordination to others, and these to others again from time to time,* 1.15 that there might be a succession of Ministers preserved. But though they were thus enclined, yet doubts and fears did arise in their minds, whether such an Ordination, by which a Presbyter and not a Bishop, should create another Presbyter, would be lawful; and how they should be able to maintain such an Ordi∣nation as well against others, when opposed, as to their own people, if by them questioned. At last after the anxious deliberation of some years, there met Anno 1467. out of Bohemia and Mo∣ravia about seventy men of chief note among them, who having offered up unto God their hearty Prayers with many tears, that it might please him to shew whether he liked their design, and whether it was a fit time for the prosecu∣tion of it, they resolved to enquire of the will of God by casting Lots. Wherefore they chose out of themselves by plurality of Votes, nine men whom they judged most fit to be made Ministers; and having called in a Child, who knew not what they were about, they gave him twelve small pieces of Paper wrapt up, to give unto the nine elected men, each of them one. Of these twelve nine were left blanck; and in three of them only was written, EST, It is, viz. the will of God which they desired to know. Now it might have so hapned that every one of the nine should have had a blanck given him, without any thing written on it: which would have been taken for a sign of Gods denial. But it came to pass that the three written Notes were delivered to

three of them, viz. Matthias Kunwaldius, Thomas Prelaucius, and Elias Krenovius, the first a very Pious, the second a very Learned, the third a very Active man, all three very worthy persons, though each of them in a several way. Great was the joy of the whole company to see the Lots so happily fallen; and the three elected Ministers were received by the rest of their Brethren, as if they had been sent down from Heaven to them; But they were still at a stand about their Ordination, till they heard that there were some of the Wal∣denses upon the confines of Moravia and Austria, whither they were fled for conscience sake. Thither they sent one Michael Zambergius, a Minister, with two others, to ac∣quaint them with their condition, and with what passed a∣mong them about the election of their Ministers; and having found Stephanus their Bishop, after they had imparted to each other their sufferings, and declared their Faith and Doctrine; the said Michael Zambergius with his two Collegues were consecrated Bishops by Stephanus and another Bishop, with some Ministers whom they called and joyned with them in that work, and so returned home with Episcopal power; which was by them transmitted to their Successors until this day.

12. As for the Churches of Geneva, and the others that have an equality amongst their Ministers, I shall make it ap∣pear in the second Section, that they are no enemies to Epis∣copal Government. The French Churches I am certain are so far from any averseness to it, that they rather wish they were in a condition to enjoy that sacred Order, and to reap the benefit that may come to the Church of God through the same; all understanding men amongst them saying plainly, That if God Almighty were pleased that all France should em∣brace the Reformed Religion, as England hath, the Episcopal Government must of necessity be established in their Churches; as now the equality of their Ministers,* 1.16 is for many reasons found the fittest in the low condition they are in at present.

13. Now for things pertaining to the outward Worship of God; though the Lords and Commons assembled in Parlia∣ment were pleased to say in their Ordinance for abolishing

the Book of Common Prayer of the Church of England, that they did take it away, and set the Directory in its place, to reform this Church according to the example of the best Reformed Churches; let all the world know that there never was, nor is yet, any one Reformed Church that hath only a Directory, and not a Book of Common Prayer, for the publick Worship of God: Those Reformed Churches according to the example of which they pretended to reform the Church of England, be∣ing mere Chimeras and Ideas; which, like the Ʋtopia of Sir Thomas More, never existed but in their brain. For take this for a most certain truth, that all the Reformed Churches beyond the Seas, not one excepted, have set Forms of Prayer, and for the Administration of Sacraments, for Marriage, &c. If those for the undeceiving of whom I write, know any one that have no set forms for these things, let them name it, and I will confess that I have been deceived my self, and shall ac∣knowledge my self beholden to them for that favour. I do not speak this only by conjecture; for I have either used their set forms my self, being a Minister amongst them du∣ring the time of my banishment; or I have seen them in print, or have had them in writing translated into Latine out of their several Languages, or have been so informed by di∣vers Members of the said Churches upon my enquiring. If there be any man that doubts of this, let him use the same means, and he will know the truth; unless he be pleased to expect a while, till I set forth a collection of the severall Liturgies of all the Protestant Churches, as I intend to do, God willing, as soon as I shall have it perfect, to save him and others that labour, and to force all them who have been the greatest despisers of the Liturgy of the Church of Eng∣land, if they have any freedom of judgement left, and if they will but take the labour to compare it with the Liturgies of other Reformed Churches, to confess that, If any one must be the pattern for others to be Reformed by it, there is none that can challenge that adv••ntage with so full right as that of the Church of England.

14. If there be any that are not pleased to give credit to this report of mine, of the gaeneral use of Liturgies and set

forms in all Reformed Churches, I will produce here for their greater safisfaction an eminent witness, that shall depose the same: and that is the learned and famous Lodovicus Capellus late Minister, Divinity Reader, and Professour in Hebrew at Saumur. After he hath spoken of the abuses and superstiti∣ons that corrupted the publick Liturgy of the Church, But, sayes he, 140. yeares agoe,* 1.17 when the separation was made from the Church of Rome, and that the Christian people coming out of Babylon did cast off the Popes tyranny, the sacred Liturgy was purged of all that Popish Superstition and Idolatry, and all such things as were overburthensome, or which did contribute but little or nothing toward the edification of the Church. And so were framed and prescribed in severall places divers set forms of holy Liturgies by the several Authors of the Reformation that then was, and those simple and pure in Germany, France, England, Scotland, the Netherlands, &c. differing as little as possible from the ancient set forms of the Primitive Church: Which set forms the Reformed have used hitherto with happinesse and profit, each of them in their several Nations and Districts: Till at last of very late there did arise in England a froward, scrupulous, and over-nice (that I say, not altogether superstitious) generation of men, unto whom it hath seemed good for many reasons, but those very light and almost of no moment at all, not only to blame, but to cashire and abolish wholly the Liturgy-used hitherto in their Church, together with the whole Hierachical Government of their Bishops, instead of which Liturgy they have brought in their Directory, as they call it, &c. I will bring in the rest in another place. In mean while the Reader may observe by the way. 1. That all Reformed Churches have Liturgies, 2. That the Liturgy of the Church of England is judged by this great man, not only simple, and

pure, and free from all Popish Superstition and Idolatry, but also from all such things as were over onerous and troublesome, or which did contribute but little to the edification of the Church, as well as the Liturgies of other Reformed Churches. 3. If those Litur∣gies ought to recede as little as possible from that of the Pri∣mitive Church, as he doth intimate, undoubtedly the Litur∣gy of the Church of England is the best and most perfect of them all, as coming nearest unto it. 4. That of all them who call themselves Reformed,* 1.18 the Presbyterians are the first that ever left the use of set Forms of Prayer. 5. That the ma∣ny reasons for which the Presbyterians have rejected the Book of Common Prayer are very light and almost of no moment at all. And lastly, that as for the Presbyterians themselves, (who are the known Authors of the Directory) they are in his judge∣ment a froward, peevish, and superstitious generation of men. And I am afraid that too many of them will be found of that sort of men whom he calls furious and mad, for rejecting all use of set forms of prayer.

* 1.1915. But what if they have all set forms? Though they use them, they do not bind their Ministers to the use of them. So saith Smectymnuus. Which if it were so, it would amount but to thus much, that though they have no law, they do of themselves the things whieh are of the law, and are law to themselves. And it were to be wished that Smectymnuus and his followers would do the like; that they having a law, would not be transgressors of the law, and by so doing cause the good name of God to be blasphemed among the common enemies of Prote∣stants. I would at least that they should leave their pretense of conformity with those Churches, which being supposed that they are not bound to use set forms, yet use them alwayes, whereas Smectymnuus and all Smectymnuans being bound most of them by oath to use set forms,* 1.20 never use them. But Smectym∣nuus is mistaken. And if he had had better information, I doubt not but he would have spoken otherwise. And better information he might have had easily, if he had been pleased to spare two couples of the letters that make his name; one to peruse the Rubriks of those Liturgies, the use of which is questioned; and the other, to goe beyond the Seas in person

to see and to hear what is done there; that by the practise (which is the best Commentary upon Rubriks) he might better understand than he doth the meaning of those few he quoted.* 1.21 For he taketh it for certain that the Ministers of the Reformed Churches of France do not use alwayes their set forms, and that they are not bound to the use of them, because one of the Rubriks of their Book of Common Prayer saith, that upon Sundays in the morning, the following form is commonly used. Whereas the meaning of it is, as the con∣stant and uniform practise doth shew, that it is to be alwayes used and no other. This I can speak with confidence: for I was above eight yeares a Minister in one of the said Chur∣ches; and though my occasions have called me into most Provinces of that Kingdom, and that I have been present many times in several of their Synods, I am certain I have alwayes used their set forms, not only because I was willing so to do, but also because I was bound to it by their Injun∣ctions. I have seen their other Ministers do the like; and I am sure it is imposed upon every one of them to use the same. And if any one should happen to be so unwise and so peevish as to blame and reject them, or so self-conceited with his gift of prayer as to presume to begin Divine Service with an extemporary Confession of sins, or an other kind of prayer of an hour long, instead of that short one which they use alwayes, and no other, it would not be suffered. Witness that which happened lately at Geneva, in the Germane Church there. A Tigurine Minister who was ordered to preach to that Congregation, being observed not to rehearse the Creed af∣ter all the Morning prayer, as the custom is with them, was presently questioned for it. By which you may see that the Church of Geneva is as strict for the using and imposing of her set forms as the Church of England ever was. And before I end this Section I will produce one of the Canons of the French Reformed Churches, by which all such as question the use of the set forms of their Liturgy, and who will not rest satisfied after a fair hearing, ought to be excommunica∣ted. Nay, they are so far from affecting a variety of new conceived prayers every time they pray, that though they

have liberty by one of their Rubricks to use what words they please in that prayer which is to go immediately before the Sermon, in which they ought not to expatiate, as the use is here among some men, but only to call for Gods blessing upon their preaching; there is not one Minister in all France but hath made unto himself a set form, which he useth alwayes, and no other. Now besides what I have already said of the practise of the said Churches, I may produce the testimony of a man of great worth and fame amongst them, the Learned and Eloquent Monsieur Martel, Minister in the Church of Mont-Alban, and Divinity-Reader in the Univer∣sity; who in a Letter I received from him, about a year agoe, after he had testifyed his joy for the most happy Restauration of His Majesty, being solicitous also for our Church, hath these very words you read in the margin, which I translate thus; I wonder to hear that some are found in England that are altogether averse from any set forme of Laturgy to be observed ge∣nerally one and the same in all the Kingdome.* 1.22 Among us it is no where permitted to reject the use of that Liturgy which was made by Calvin, &c. There will be no other place fitter for what followeth in the same letter.

* 1.2316. Now both in France, and at Geneva, and likewise in Holland, (where there are also set forms prescribed and al∣wayes used, notwithstanding the vel dictarte spiritu, quoted out of the Canons of their National Assemblies,* 1.24 which hath only relation to some peculiar occasions, they do but follow the judgement of Mr. Calvin in this their imposing of set forms. These are his words in his Epistle to the Duke of Somerset, Lord Protector of England in King Edward the 6th. his Minority;* 1.25 As touching the form of Prayers and Ceremo∣nies of the Church, I approve very much that it be set, and that

it be not lawful for the Ministers to recede from it in their function; as well to help the simplicity and unskilfulnesse of some, as that the uniformity of all the several Congregations may better appear; and finally that the desultory and capricious lightnesse of such as affect novelties may be encountred and stopped. Let the impartial Rea∣der judge now, whether Smectymnuus were well informed, when he said, that the Reformed Churches do not bind their Ministers to the use of set forms; and whether he apprehen∣ded well the meaning of the Rubrik for the order of Morn∣ing prayer upon Sundayes in the French Liturgy, the Author whereof is Calvin himself, who doth not think it lawfull for the Ministers to recede from set forms. And if Calvin were now living at Geneva, and that the King should do him the same honour that he received from the Duke of Somerset, what answer doth Smectymnuus think that he would make upon the question, Whether there must be an uniformity in the Church of England, and whether set forms, ought to be prescribed from which it should not be lawful for Ministers to recede in their function? Specially if he were well informed of what hath passed here among us, since the counsel he gave to the Pro∣tector was rejected, and the set forms of Common Prayer abolished. Certainly unless Calvine were as much changed from himself, as they who pretend, against all Justice and Reason, to be his followers, are far from being such, he would answer, VALDE PROBO, I approve it very much: And, as he saith in the same Epistle,* 1.26 Statam esse oportet, &c. There must be an established form for the celebration of Sacraments, and likewise of Common Prayer, to help the weaknesse of the un∣skilful, to encounter and to stop the caprices and the desultory levity of the lovers of novelties, and to make an uniformity appear in all Congregations of the Land. Another thing I find in Calvin, which sheweth how much he was for imposing and using of set forms.† 1.27 There was besides the War, a mighty Plague that infested Germany, the effects whereof were so sad, that the City and Church of Geneva, out of their Christian Cha∣rity and tender compassion, resolved to have a solemn day of Humiliation in behalf of that poor Country, to avert Gods wrath from it. Whereupon a set form for the work

of that day, was made by Calvin, to be used by the other Ministers of the Commonwealth, as well as by himself, just in the same manner as is usual in this Church and King∣dom upon like occasions. And here again, judge what opi∣ni••n Calvin would have had of those here among us, who despise such imposed set Forms by lawful Authority, upon so∣lemn days, and chuse rather to venture upon their pretended gift of Prayer; imposing that upon the Congregation, which they will not have imposed upon themselves.

17. Before I leave honest Calvin (for so I suppose I may call him without offence to any man that is not a lover of novelty and deformity in the Church; specially if I pass my word for him, as I do most confidently, that he shall shew himself anon as right for Episcopacy as he hath done for set Forms, and that he shall give satisfaction for the word supposed by Smectymnuus to be said by him, namely, against our Common-Prayer-Book, and to be a great blemish put up∣on it.) I must not forget that in his Liturgy he enjoyned, and used himself when he preached,* 1.28 the Bidding of Prayer. The Injunction thereof is at the end of the Rubrick, before the Prayer which is always to be said after Morning Sermon, in these words, When Sermon is ended, the Minister after the exhortations to pray, (which are the same with the Bidding of prayer) shall, &c. And if any one hath a mind to see how he did use it himself and obey his own Law, let him but look at the end of his Sermons upon Job, which are very common, and there he shall find it as I say. There is yet another thing imposed in th Church of Geneva, I suppose by Calvins Order, or at least his approbation, which I must take notice of here, before I go any farther; and that is, their proper Psalms, not only for Sundays, but also (which some here would take for gross superstition, for certain hours of the day: such a Psalm being appointed to be sung after the Bell hath tolled the first time;* 1.29 such another after it hath tolled twice, &c. and this for Morning and Evening Service.

18. In other Reformed Churches, as in those of the Palatinate, of Hessen, Poland, Lithuania, Hungaria, Transylvania, and in∣deed in most, they have the Gospel and Epistle of the day, which

are always read according as they are appointed, in some places at the Communion-Table, as shall be observed; and the Text for the Sermon is usually, and by some alwayes, taken out of them, as thousands of Printed Sermons do clear∣ly testifie. But of this anon more at large.

19.* 1.30 And here I must not forget to impart the information I had of the state of the Church of Scotland (before it was troubled by busie men) from a right Reverend Bishop of that Church, the only one whom God hath kept alive until the times of restitution of all things (it I may so say, as I think I may, as to things here amongst us) viz. That the said Church subscribed to the worship of God, and the rites used in the Church of England,* 1.31 as may be seen in an Author by them not to be su∣spected. And Knox in his History hath these words, that Anno 1558. in November, The Lords and Barons professing Christ Jesus convened frequently, and concluded these heads. 1. It is thought expedient and ordained, that in all the Parishes of this Realm the Common Prayers be read weekly on Sunday, and other festival days publickly in the Parish Churches, with the Les∣sons of the Old and New Testament, conform to the order of the Book of Common-Prayer, &c. This was another kind of Re∣formation then that which was intended by the late Covenan∣ting Reformators, and indeed a Reformation according to the example of the best Reformed Churches, as may ap∣pear by what hath been said hitherto. Thus much about set Forms and the use of them in general. As for the things of which they consist, and fot the manner of using them, they must be considered of in another place. I am now to speak of other particulars in which the Church of England and other Reformed Churches have a Conformity.

20. The Ministers of France,* 1.32 in the Towns where the greatest part are Protestants, and where they may freely appear for what they are (as at Bergerac in Perigort, Mont-Alban in Querci, Castres in Languedoc, &c.) never go out of their houses into the open street without a long Cassock or narrow Coat down to the very ground, and a Gown over it,* 1.33 with a Girdle upon the Coat: And it would be taken very ill if they should appear without this decent apparrel. In so

much that not two years ago some of the people of Mont-Alban made it an Article of accusation against one of their Ministers, that he had been seen sometimes in a short Cloak, such as some here in England did wear, that they might be confor∣mable (as they pretended) to the Reformed Ministers abroad; though the truth is, that he never left wearing his Gown and Coat, but when he was going into the Country, or when he came thence into the Town: For the party is a person of more worth, and of better judgment then to have been a Non-conformist out of any superstition. But howe∣ver the accusation against him was prosecuted as far as to their last National Assembly held at Londun, about two years ago. In Hungaria and Transylvania Ministers never go abroad without their long Cloak and Cassock, just as here. In other Reformed Churches they wear commonly either a long Cloak, as in Germany; or a Gown and a long Cap, as at Basil in Switzerland;* 1.34 that they may be distinguished from men of other professions; And if the Painter be not mistaken, and he that made the Latine verses which are under Master Calvin his Picture, when he did teach both in the Church and in the Divinity School at Geneva, he wore always a Gown of the same form with them which the Divines use to wear here in England,* 1.35 and withal a Cap; and was never accounted Popish or Superstitious for so doing, except it was once by a foolish woman, of whom he maketh himself the story in one of his Epistles.* 1.36 The wife of Frumentius (saith he to his Friend) being newly come to Town, declaimed in all the shops, and almost in every publick place against long Habits. She knowing that I had notice given me of it, exused her self, as if she had said it in jest, that either we used undecent apparrel, to the great scandal

of the Church; or that you teach falsly, when you say that the false Prophets might be known by their long Cloaths. When I confuted so base a calumny, she begun to ascribe unto the Holy Ghost what she had attributed unto you. What is the meaning (said she) of that place of the Gospel? They shall come unto you in long Habits. I answered that I knew not where that sentence was, unless perad∣venture it were to be found in the Gospel of the Manicheans: For so is that rendred by them, Luk. 20.45. Take heed of the Scribes which love to walk in long Robes. And not, they shall come to you, &c. according to this Womans interpolation, out of Matth. 7. When she felt her self pressed, she did complain of our Tyranny, because every body was not permitted to prate foolishly, and habble any thing as they pleased. We may see by these words of what brood that woman was; what the judgment of Cal∣vin was of such as find fault with the decent apparrel of Church-men; and how groundless their complaints be, when they call Tyranny the most reasonable and moderate ways used by their Superiors to instruct, and to bring them to a right understanding of those things which agree not with their fancy. But this only upon the occasion offered. Now to proceed.

20.* 1.37 In all the Reformed Churches of France except perhaps in some poor Country or persecuted Church) the Ministers leave their ordinary apparrel, and take a Gown, and in some places a Gown and Cassock, when they are to officiate. They do the like at Geneva. And at Charenton, where there must be four Ministers to distribute the Communion, where∣as there are but two that preach, the two others put on their Gowns upon that occasion and for that service. They do the like at Roan, at Caen, and, I suppose, in all other Churches where there are many Ministers. But I speak only of what I have seen and practised my self. For what do I make this observation? to shew that the Reformed Churches abroad do not count it superstition for Ministers to change their or∣dinary apparrel, and to take another more decent, when they are to perform Divine Service. Nay in Aquitain, when there is a burial, the Minister must take his Gown: And when a Minister is buried, the neighbour Ministers that be present,

must all have their Gowns, if Gowns can conveniently be had. Now this changing of apparrel for Divine Service is the very same thing for which the Church of England is by some men reputed Popish and Superstitious, when she will have her Ministers to wear Surplices upon the same occasions. For I hope that the pretended Popery and Superstition is not in the colour of the apparrel, but in the changing of it. Of which Popery and Superstition the French Reformed Mini∣sters are as guilty as the Protestant Ministers of the Church of England. I am not ignorant that some say that Ministers should not wear white, because the Romish Priests use to wear that colour and abuse it, when they say their Mass. But do not they wear black also? Are there not black Fryers as well as white? and do they not abuse black in their Mona∣stick life?

22. If this do not satisfie, we must find out some of the best Reformed Churches which have thought it no Superstition for their Ministers to wear a white Surplice when occasion is offered.* 1.38 We find this gentle and rational and accommodable disposition in the Ministers of three several Reformed Chur∣ches. Those are the Protestants called Fratres Bohemi, the Protestants of Poland, and those of the great Dukedom of Lithuania. When the Ministers of any of these Churches had occasion to preach in the Churches of the Augustan Confes∣sion, where white Surplices were used, for then and upon the like occasions the Ministers as well as other members of the said Refor. Churches, were all to conform to the Rites & Cere∣monies of the Lutherans, as likewise the Lutherans were to con∣form to them upon the same occasions, according to the agree∣ment made among them at* 1.39 Sandomir in their general Assem∣bly. And so they did for a long time, as long as they were wise enough to keep the said happy agreement. By which con∣descension they shewed that they were wiser then to scruple at Colour, and to be offended at white (which is the colour in which Angels and Saints of Heaven are represented in Scrip∣ture) rather then at black, against which it might be alledged by contentions men, that it is the colour of darkness, and of the Children and the Prince thereof. The Ministers of the

Reformed Churches which are in other places amongst the Lutherans in Prussia, as at Dantzick, Thoren, Elbing, and elsewhere, do the like at this day upon occasions; which are oftner, they in some of these places preaching common∣ly in the same Churches with the Lutherans, and to the same Congregation consisting of men of both perswasions; and where the Reformed have their Churches by themselves, when any of them are buried in those Churches which are the Lutherans, they conform to them; and their Ministers put on the white Surplices when they preach the Funeral or other Sermons; none of them ever scrupling at it, no more then at the Candlesticks, Candles and Tapers which are lighted upon their Altars in the time of Divine Service; though they do not light them when they are alone by themselves, the Lu∣therans not requiring it of them.

23.* 1.40 The Protestant Churches of Switzerland keep all the days which the Church of England hath set apart for comme∣moration of the mysteries of our Redemption through Christ, viz. the Nativity, Circumcision, Passion, Resurrection, Ascension, and the sending of the Holy Ghost. The shops are shut upon those days; no manner of work is done publickly in them; all the people are to go to Church; Sermons are made upon the day, to instruct the Congregation about the mystery then commemorated. In Holland they keep not only the dayes of the Nativity, Resurrection, and Pentecost, but also the next day following; besides the Circumcision, and Ascension. These are the words of the Synod of Dort;* 1.41 The Churches shall observe, besides Sundays, the dayes of the Na∣tivity, Easter, and Whitsunday, and the day next following. And because that in most of the Towns and Provinces of the Low-Countries the days of Circumcision and Ascension are kept, the Ministers of such places as have not yet this custom, shall make their addresses to the Magstrate, to the end they conform themselves to the use of the other Churches.

24. The like is done in other Reformed Churches, in Ger∣many, Hungaria and Transylvania. In them of Hessen the feasts of the Nativity, Easter, and Whitsunday are kept three days very strictly. They have two Sermons upon those dayes, except the last, in which they have but one in the morning, and Prayers in the afternoon. And Hymns proper for the days are sung in most of the said Churches. The Reformed Churches of the great Dukedom of Lithuania, which are very numerous, and those of Minor Polonia, as well as the Fratres Bohemi, and others in Major Polonia, as likewise those of Moravia, have other Holy days besides, for comme∣moration of the blessed Virgin and of the holy Apostles and o∣ther Saints and Martyrs. They have one also for commemora∣tion of all the Saints. All which dayes they keep after the same manner that they are kept here in England, according to the Ecclesiastical constitution and common use of the Church. These are the words of the Churches of Bohemia and Moravia upon this matter;* 1.42 Moreover the commemoration of Saints is celebrated, as of the most blessed Virgin, of the Apostles, as also of others, but specially of them whom the Scripture doth men∣tion.

25. In France the Protestants meet usually upon all the said days, but never fail upon the days of the Nativity, Cir∣cumcision,* 1.43 &c. There are many Sermons in Print made by their Ministers upon those days. And though at Geneva the said days be not observed, yet they are nor against the kee∣ping of them in the manner aforesaid, having subscribed the general Helvetick Confession, which hath these words up∣on this subject, which I conceive will not be amiss here, though it be not altogether their proper place;* 1.44 Every Church chuseth for her self a certain set time for Common-Prayers, &c. And it is not lawful for any man to overthrow at his pleasure this

Order of the Church. And unless a just cessation of work be gran∣ted for the exercise of Religion in outward things, it is certain that men are diverted from it by their private businesses. Hence it is that we see in the ancient Churches that there was not only certain set hours in the week for their meetings, but that the Lords day it self was from the very times of the Apostles consecrated to the same meetings, and to a holy cessation of work, &c. Besides, if the Churches using their Christian liberty do religiously celebrate the commemoration of the Lords Nativity, Circumcision, Passion, and Resurrection, also of his Ascension into Heaven, and of the sending of the Holy Ghost upon his Disciples: We do approve of it exceedingly. And af∣ter they have rejected the abuses of the other holy days of the Church of Rome, they add this caution;* 1.45 The mean while we confess that it is not without profit that the memory of the Saints is commended in Sermons unto the people, and that the holy examples of the Saints are propounded unto all, in their FIT PLACE and PROPER TIME. I will shew hereafter Calvin's dis∣like of the abrogation of holy days at Geneva. I might cite here also other confessions to the same purpose: but when I have cited this, I have cited them all in a manner, this con∣fession, though it beareth but the name of the Helvetick Chur∣ches, having been subscribed not only by the Ministers of Switzerland, and the Grisons, with other their Confederates, but also by those of the Churches of Poland, Lithuania, Hun∣garia, and Geneva; Nay, and of Scotland it self in the year 1566. The ministers of that Church being then of another judgement, and of a temper far different from that their suc∣cessors have shewed of late years.

26. That there is no Reformed Church but doth Fast some time or other, I think it not questioned. But set Fasts I find also in the Churches of Poland, and in the Bohemian and Lithuanian Churches likewise.* 1.46 Every Friday in the week is commonly kept fasting among them all the year song. They have also the Jejunia quator temporum, the Ember weeks.* 1.47 The fifteenth Canon of the general Assembly of the said Churches held at Thoren in the year 1595. runneth thus; We do observe that it is most necessary that we altogether unanimous∣ly in all our evangelical Churches, ON CERTAIN SET TIMES

AND DAYES,* 1.48 endeavour to appease the wrath of God by publick Prayers, with fasting and maceration of our bodies in the presence of the Lord. And now, that we look not out new times for this, we dedicate four times a year, the accustomed days, which they call commonly Ember weeks, to these Fastings and publick Prayers. They have likewise more frequent Fasting and* 1.49 preaching in the time of Lent, and specially the week immediately before Easter, to prepare themselves for the more worthy receiving of the Lords Supper.

* 1.5027. The aforementioned confession of the Helvetian Chur∣ches hath these words about places to meet for Gods service; Let there be places for the faithful to meet,* 1.51 comely and in every re∣spect commodious for the Church of God; let there be great large Rooms or Churches. In Holland, in Germany, in Switzerland, at Geneva, and other Countries and Cities where the Magi∣strates have embraced the Reformed Religion, they have kept their old Churches, & keep them still, in the same manner as in the time of Popery, except only the Images of carved work of Gold, Silver, Brass, Stone, & Wood, or flat Pictures a∣gainst the wals, which they have taken down or defac'd. And as for historical Pictures in glass windows, Geneva hath preserv'd hitherto the very same that they had of old, though they have not thought fit to make any new ones since the Reformation.

28. Neither have the Crosses been pulled down from the top of Churches, unless perhaps in some popular storm; But, which is worthy of observation, because the Cross is now taken by some among us for a manifest sign of Popery (though it were used in the first, and surely the best age of the Church for the outward badge of Christianity) some of the best Reformed Congregations, have set up Crosses on new-built Churches, as namely on that where the Prote∣stants of the Town of Caen in Normandy use to meet. I might alledge other examples, but that one will suffice, be∣cause

it is known of so many in this Nation.* 1.52 There are o∣ther things beside that shew that the Reformed Churches beyond the Sea are not against the use of the Cross simply for meer signification. It is known that those of Geneva make the Christian Religion (in the Embleme thereof which useth to be before their Psalms, and some of their Editions of the Bible) to lean upon a Cross. And the question having been propounded unto the National Assembly of the French Refor∣med Churches held at St. Maixant in the year 1609. whether those who were maimed in the Wars, and had not wherewith to maintain themselves, might with a good conscience,* 1.53 be entred in those places which the King gave unto such as were reduced to that condition; by which places, much like to them of the Poor Knights of Windsor, they ought to wear a Cross upon their Cloaks; it was resolved, that they might; and that, notwithstanding the said Crosses upon their Cloaks, they should be admitted to the Sacrament.

29* 1.54. It appears also by the Book of the Rites used among the Fratres Bohemi, that they have solemn Dedications of Chur∣ches, which Ceremony is to be performed with them by the Bishop, in the same manner as with us here in England. All the people meet; they begin with a sacred Hymn. The Bi∣shop declareth, First, the end for which the Church is built, viz. to be a BETHEL, the house of God,* 1.55 and the gate of Hea∣ven. Secondly, That it is God who sanctifieth all things; wherefore they ought all to call upon him, that he would be pleased to put his name there. Thirdly, Then they all fall down upon their knees, and pray, in imitation of King Solomon, 1 Reg. 8. Fourthly, An exhortation followeth, with a protestation, that the said place shall never be put to any other use but that of the worship of God. Fifthly, Af∣ter all this cometh in the Sermon: and when it is finished, there is a Communion. Sixthly, And in the last place, the name of God is called upon for his blessing on all them who shall worship him in the said place. And there is hardly any Reformed Church that doth not use some such solemn pray∣ers in the like case. Those of France do, I am sure, though it is not prescribed by their Discipline: The reason where∣of

is this doubtless, that the thing is in it self so just and so be∣coming rational and christian men, that it needeth no Law to impose the same.* 1.56 All the Reformed Churches of Poland and Lithuania have also a set form for Dedication of Chur∣ches, as may be seen in the Book of their Agenda.

30. The Chancels in most of the Churches that are used by the Reformed stand as in former times. At Basil, in the Ca∣thedral Church,* 1.57 they have their Fonts of stone, and use them for the Baptism of Infants, as we do here. They have them and use them alike in the City of Bremen; and so in other places. By which we see that they are not of the same judg∣ment with the Directorians,* 1.58 who find Popery and Superstition in the very placing of them.

* 1.5931. In the said Cathedral Church of Basil they have also their Stone Altar, or Communion Table, the very same whereon Mass was said. In the Cathedral of Berne and in that of Lausane they have Altars made of black Marble, and in most Country Churches of that Canton, if not in all, they are commonly made of a dark blew Stone. They have kept up theirs also in all the Churches of Hessen in the same places & in the same ways as before Reformation. They call them in all these places, as likewise at Bremen, where they are also made of Stone,* 1.60 by the name Altars, without the offence of any other Reformed Church; because it is known of every one that the said name was anciently used promiscuously with that of holy Table, for the same thing. They were called by the same name in the Palatinate before the troubles of that Country;* 1.61 and so I suppose they are still. The Bohemian Brethren gave them also the same name ever since Reformation.

32. I observe they stand in all the aforesaid Churches in the same place and the same way;* 1.62 not that I think it of the least moment in what place or which way the Communion-Table standeth, so the publick order of the Church be not violated, or the uniformity broken (which ought to be in every National Church observed as much as possible,) but to shew that some of the best Reformed Churches beyond the seas (for such indeed are those I named now) are wiser then to pick a quarrel with the Church of Rome, and to shew a spirit

of contradiction for such trifles. And I know none that did ever so much as move the question, in what place and which way the Communion-Table ought to stand (so it be seated where the people may hear and see) except the new Scotch and English Presbyterians.* 1.63 For that which they say common∣ly, that if it standeth against the wall with the side East and West, it standeth Altar-wise, is out of meer and voluntary ignorance. Let them read the Books both of the Jews and of the Heathens, who had Altars properly so called, and let them but view the greatest and most renowned Churches that are in the Countries where the Romish Religion is establish∣ed, where they pretend also to have true Altars, and they will find that it is but a meer fancy grown in their brain I know not how, without any the least ground, to say the Communion-Table standeth Altar-wise if it be against the wall, with the side East and West. For who knoweth not that David saith in one of his Psalms. that he will go round a∣bout, or compass the Altar of God; And who hath not read that the Poet likewise speaketh of doing the same thrice?* 1.64 which could not have been effected if the Altars stood against the wall. And as for the Altars in the Churches that ac∣knowledge the Bishop of Rome for their supream Head and Governor, that which is the most eminent of them all, viz. the great Altar of Saint Peters Church in the very City of Rome, standeth in such a distance from the wall, that the Priest may easily go about, if credit may be given to seve∣ral Eye-witnesses from whom I have it. In the Greek Chur∣ches likewise at this day there is a space left purposely be∣twixt the Wall and the Altar, that they may go in Processi∣on round about it, as the custom is among them. So that I may say here, not to offend any, but only to speak what is truth, Dum vitant stulti vitia, &c. that is to say, That con∣trary to what is pretended, when the Communion-Table is re∣moved from the Wall and brought into the midst of the Church, it standeth properly Altar-wise. And is it not strange that the learned among the Presbyterians, which ought to know this, should keep the simpler sort of their Disciples in so gross an errour, to the disturbance of the peace of Gods Church?

Let them look how they will be able to answer it: for surely the mistakes of such as ought to be by them instructed do stand chiefly at their door, and it shall be required at their hands. And here, though my design be chiefly to speak of matter of fact, and not to dispute of the right of things, yet by reason this hath been so hotly pursued, I cannot but argue thus upon the matter; That if the Communion-Table must be removed from the Wall in our Church, because in the Church of Rome it standeth near to it, supposing it to be so; I say, the Pulpit by the same reason must be removed from the Pillar, or from the Wall, because it standeth commonly near one of them in the Church of Rome, and be placed in the midst of the Church. Nay the very Churches thems••lves must be pulled down for the same reason, and be built other∣wise. For why should the houses of God among us, stand like the Romish Churches, rather than Gods Board like the Romish Altar; Why should our Churches remain Cross-wise as most Cathedrals are, and also that of Saint Peters at Geneva, ra∣ther then our Communion-Tables Altar-wise? If there be reason for one, there is the same for all; and if there be not reason for all, there is reason for neither.

* 1.6533. In France they have great Silver Chalices, in all their great Churches, as at Charenton, Roan, Caën, &c. and Silver Basons for the Communion: And in Princes Chappels in Germany and other parts they have them guilt. They have the ten Commandments in Letters of Gold. upon two great Ta∣bles, where they are able to be at the charge of it: And in some places they have also the Creed and the Lords Prayer in the same manner, conformable to one of the Constitutions of the Church of England to the same purpose.* 1.66

34. In all Reformed Churches men use to enter into the places of publick Worship with their Hats off. In France the Women that are persons of quality unmask themselves. And the devoutest sort both of men and women use to kneele, and make a short Prayer for Gods blessing on the service they come to perform, before they sit down; Yet the* 1.67 Directory (though it pretendeth conformity with them) prohibiteth these very things, which are likewise used upon the same occasions▪

35.* 1.68 In some places all the people stand bear as long as they are in the Church, as in Hungaria and Transylvania, where the Prince himself useth to be uncovered. In others they stand bare only during the Service, as at Geneva, where they are covered only at Sermon. In Poland and Lithuania they sing, and both read and hear the Scripture standing, and they beat their breast at the end of their Prayers. Every where they use to kneel at Prayer; and if all do not kneel when they may conveniently, it is scandalous. It was or∣dered by the last National Assembly of the Reformed Churches of France held at Loudun,* 1.69 that all should be bare∣headed whilest the Office of Baptism is read. Which was not so much a new constitution as the renewing of an old one as may be seen in their Discipline, which will have those censured that shall not uncover themselves when Sacraments are celebrated.* 1.70 And although there is too much irreverence in the said Churches both at the administration of Sacraments and at all other holy duties performed in the Congregation, it is well known that it is against the mind of the Ministers, who very often use to reprehend the people for this abuse, and exhort them to behave themselves more reverently in the house of God. By which we may guess what judgement they would make of those of the Presbyterian Congregati∣ons, who never kneele, and never uncover their heads, or only a little the top or one side of them, at Prayer; like the fools and Fanfaroons, who carry their Hats upon one ear. And because this outward reverence is so slighted and almost laught at by some, though great pretenders to Reformation, I think it not amiss to transcribe here at length the very words of the Discipline established in the French Reformed Churches, by which may be seen how much they value it;* 1.71 That irreverence shall be mended which is seen in many when they are present at Common Prayer in the Church, or at their private

Prayer in the Family; not to uncover their head, and not to bend their knees; a thing which is contrary to piety, giveth suspicion of pride, and may offend the godly. Wherefore the Ministers shall be warned, as likewise the Elders and Heads of Families, to watch carefully, that during the sad Prayers every one, without excep∣tion or acception of persons, do by these outward signs t stifie the humility of their hearts, and of that inward hommage which they yield unto God.

* 1.7236. In the Churches of Lithuania and Polonia, where they have their Hats on at Sermon, they always put them off at the name of JESƲS; and the women, if they be sitting, bow down their head; if they they stand, they make a Curtesie. The Reformed Church of Bremen do the like. And the same reverence was used at the naming of that holy name by a great many,* 1.73 though not by all, nor always, before the Wars in the Palatinate, and no doubt but they do so still.

* 1.7437. In Transylvania and Hungaria they have Prayers twice a day, morning and evening, which are read out of the Book of Common-Prayer all the week long; and upon Wed∣nesday and Friday they have Sermons besides Prayer. In Hessen likewise they have Common Prayers, which are read out of the Book every day of the week about noon-time, with∣out any Sermon or Exposition of Scripture. The like is done in many of the Reformed Churches of France. This I observe because I am told it is denied by some; who can have no other reason for this their denial, but perhaps mis-informa∣tion, or only that they would have it to be so.

38. And now to speak of the things contained in their Books of Common-Prayer.* 1.75 Most have morning and evening Prayer. as the Hungarian, Transylvanian, Lithuanian and Po∣lonian Liturgies; also that of Hessen, &c. All have, besides the Confession of sins, general Prayers for all the necessities of the Church and members thereof; Prayers for Kings and other Magistrates,* 1.76 and for the Clergy. Many have the Li∣tany. They have all of them peculiar Offices in set forms for the administration of Sacraments, and for Matrimony, which are always used. Many have set forms for Confirmation, for Chur∣ching of women, for Burial of the dead, for Dedication of Churches:

All which shall be further declared hereafter. They all begin with a Confession of sins; and some, as that of the Reformed Churches of France, first with a short Prayer for Gods assi∣stance; the Adjutorium nostrum in nomine Domini, &c. the same with which the Roman Office beginneth, (and yet they have the good luck not to be accounted Popish for it) and then with on exhortation to confess and acknowledge their sins, in substance like unto that of our Liturgy. The Ab∣solution followeth in most. It is wanting in that of the French Reformed Churches. Wherefore in the Church of Mets, and some few others about the same City where they use the same Liturgy (though they never meet at any of their Sy∣nods, they making a Classis which is governed by it self) it hath been thought fit that the Minister, after the confessions of sins, whilest the people is yet a kneeling, should pronounce the Absolution unto all that are penitent: which he doth al∣ways accordingly. But indeed it was not Calvins fault that the Absolution is wanting in the said Liturgy of the French Chur∣ches, whose Author he is, as was before observed by Mon∣sieur Martel. There is none of us, saith he,* 1.77 who doth not ac∣knowledge, that to joyn unto the publick Confession (of sins) some signal Promise, by which sinners may be lifted up in hope of Pardon and Reconciliation, is a thing very profitable. And I would have introduced that custom at the beginning: but some fearing it might give offence, because of the novelty, I yielded too easily: so the thing was omitted. And as for this present, it would not be sea∣sonable to bring in here any change; because for the most part they begin to rise, before the end of the Confession, Wherefore we are most earnest in desiring, that whilest it is in your power, you use your people to do both, that is, to have the Absolution pronounced unto them, and to hear it upon their knees. By which we see that the peevish fear of giving scandal to some unreasonable men, and the irreverence of the people of Geneva, were the cause that the Absolution is wanting in Calvins Liturgy; and no

doubt but some such things are the causes of the defects which may be found in those Reformed Churches which are called by his name.* 1.78 In the Churches of the Palatinate the Absoluti∣on, according to the order commonly used among them be∣fore the troubles of that Country, was pronounced upon Communion-days immediately after the Confession of sins, that was then made immediately before they received.

* 1.7939. In the Churches of Hungaria and Transylavania at Mor∣ning Service the Lesson (for they have but one) is taken out of the Old Testament; and at Evening Prayer out of the New. In Hessen they have likewise proper Lessons for every day.* 1.80 In Poland, Luthuania, Hungaria, Transylvania, and in∣deed in most Reformed Churches, they have Gospels and Epistles for every Sunday and other Holy days; and the Mini∣ster is to take his Text out of the Gospel. In some places, as in Hessen, he is to expound the whole Gospel of the day; which is the reason that he doth read it in the Pulpit, and not at the Altar, which otherwise he would surely do, as well as he doth the Epistle.* 1.81 For so is the Order and use of the Re∣formed Churches of that Princedom, that the Minister who readeth the Service goeth from the Desk to the Altar (for so they call the Communion-Table, as hath been observed be∣fore) and there standing and turning his Face to the people, that he may be better heard, he readeth the Epistle. The Churches of Lithuania and Poland have the three Creeds,* 1.82 that of the Apostles, that which beareth the name of Athanasius, and that of Nice or Constantinople,* 1.83 all which are rehearsed in their fit places.

40. The Lords Prayer is the conclusion of all other, and therefore is repeated many times. And so in the Reformed Churches of France the Minister doth say it commonly three times over before he cometh down from the Pulpit. They do the like in Holland and elsewhere. In Holland they have been so cautious to have it in every several Office, that they have added it at the end of the set forms of Prayer that are used by them upon the admission both of their Ministers and El∣ders. And it is worthy observation, that they, as well as the Lutherans, use to say it* 1.84 at Meals after their Graces. And so

do likewise the Translvanians and Hungarians. And, good God! what a scandal would it be in all Reformed Churches, beyond the Seas, if their Ministers should quite leave out of their Service that most complete and most Divine form of Prayer, as most, if not all, Directorians have done for a long time here in England! And how hard is it to make those our transmarine Brethren believe that there have been any such men here amongst us, and those the very men that pretended Conformity with them!

41.* 1.85 Because I see that exception is taken here at those Rubricks of the Book of Common Prayer, by which the Mi∣nister is ordered to say some Prayers standing, that being in the judgement of some men, either superstitious or imperti∣nent; I would have them take notice that they make the French Reformed Churches guilty of the same superstition and impertinency: The said Churches requiring that the Ministers who ought to use the Ceremony of* 1.86 Imposition of Hands upon those that are to be admitted to the Ministry among them, should pray standing on that occasion, the new received Minister and the whole Congregation kneeling at the same time.

42. In the Churches of Poland and Lithuania the people useth to stand at the rehearsing of the Creeds. And heretofore the Nobles did draw their swords naked at the same time, to signifie that they were ready to use them for the defence of the Christian Faith

43. In the said Churches of Poland and Lithuania,* 1.87 and likewise in them of Transylvania and Hungaria, the people useth always to say the Prayers aloud after the Minister, just as we do in the Church of England. Such was also the use of all the Churches of the Ʋnity of the Fratres Bohemi.

44. In the aforesaid Churches they often sing their Prayers,* 1.88 and also the Creeds. That of the Apostles, and the Lords prayer, is sung likewise in the Churches of Hessen. And I am sure that both the French and Dutch Reformed Churches have them in meeter with musical Notes at the end of their

Book of Psalms; though the French do not sing them now by reason both the Rhyme and the Language are some thing course and old. But the Dutch sing them stil, together with the Magnificat,* 1.89 the Benecdictus, and the Nunc Dimittis, accor∣ding as they are allowed to do by the National Synod of Dort. In the Church shall be sung only, saith the Synod, the 150. Psalmes of David; The X. Commandments; Our Fa∣ther; The XII. Articles of our Faith; The Canticles of Mary, Zachariah, and Simeon, &c. And it is known of all them who have frequented the French Reformed Churches, that they use to sing the ten Commandments when they have a Com∣munion, and that they fall upon their knees when they are at the end, and sing kneeling four verses, which are in effect the same thing with that short Prayer we use to say at the same place, Lord have mercy upon us, and write all these thy Laws in our hearts; For they run thus;

O Dieu, ton parler d'efficace Sonne plus clair que fin alloy En nos coeurs imprime la grace De t'obeir selon ta loy.

45. They sing also the Nunc Dimittis kneeling upon Com∣munion days, after they have received. In Hessen they have a very peculiar kind of alternation in singing their Psalms; which is thus: The Praecentor or Master of the Musick with his Scholars, who are like our Singing-Boys and Choristers, sing out the first verse with all the people; then the Organs play the second; and if any follow, it is with so low a voice that they can hardly be heard. The Musicians and people sing the third verse as the first, the Organs play the fourth as the second; and so all along. What would some people say if the Church of England should do the like? The Reformed Church of Bremen useth also to sing by course, and that so musically, specially on Sundays and great Festivals; that but few of the people can joyn with the Singers: for Singers they have likewise.

46. In Hessen when all the Service is done, and Sermon

ended, they sing Anthems in consort, not only with Organs,* 1.90 but with loud Instruments and Violons too. I received a Letter very lately of a Minister of Cassel, who is Chaplain in Or∣dinary to the Landgrave of Hessen, and constant Preacher at his Highnesses Court both in the French and German Lan∣guages; who writes to me, that at his Installation, there was* 1.91 ravishing Musick, and such, saith he, that if some of our English had been present at it, (for the Gentleman was in Eng∣land not long since, and knoweth the temper of some in the Nation) they would have taken them all to be Papists, though the world knows they are very sound Protestants, and one of the most eminent of those Reformed Churches of Germany, which are commonly called Calvinists, to distinguish them from those who go under the name of Lutherans. At Berne they have Cornets and Saquebuts, which play in their Churches when they sing the Psalms. Upon Fetival days they have al∣so Trumpets in Hungaria and Transylvania, which play at the Church-door. At Cassel in Hessen upon Festival days they sing the Te Deum in consort, as it is sung in the Church of England. And yet they are counted nevertheless for pure and best Re∣formed Protestants by all others, who are not so great lovers of Musick.

47. As for Organs, they have them in most Reformed Churches where they can be at the charges of them; in Hes∣sen, as hath been said; in many Churches of Holland; though they do not use them every where at their Service, but only after Service is done. There are also Organs at Basil, and in other Churches of Switzerland; at Heylelberg, and almost every where in the Reformed Churches of Germany, and in other parts where they can have them.

28. In the Churches of Poland and Lithuania they have,* 1.92 besides Psalms, above 300. Hymns and spiritual Songs for se∣veral occasions, which they sing accordingly. The Veni Sancte Spiritus is often sung in the said Churches. It was sung likewise in the Bohemian Churches at the ordination of Ministers. In the Churches of Hessen, and other Reformed Churches of Germany and Switzerland, they have also divers Hymns, most of them made by Luther, which they sing on several occasions.

49. The Te Deum* 1.93 is sung always by most of them on days of solemn thanksgiving. It was sung unanimously at the con∣clusion of that famous Assembly held at Sandomiri••, An. 1570. which consisted of the Delegates of all the Reformed Churches of Polonia Major & Minor, of them of Moravia, and of them of the great Dukedom of Lithuania; where though they followed three several Confessions, viz. the Helvetick, the Bohemian, and the Augustan, it was agreed that they should ackowledge each other for brethren, having but the same Faith. The which that they might the better testifie, they all, when they had signed the agreement,* 1.94 being become as it were one Church, and as if they had had but one mouth (as it is expressed in the Acts of the said Assembly) sung the TE DEUM LAUDAMUS, which is a Hymn of joy and thanksgiving, before they parted.

* 1.9550. In the Common-Prayer-Book of the Churches of Po∣land & Lithuania there are Collects for the Day and for the Hour; Nay, and for the hours of the day of the Passion, for every hour, one; and one likewise upon every one of the last Speeches our Saviour uttered at his death on the Cross, called commonly Septem verba, the seven words. For those most pious and most devout Reformed Christians remain that whole day fasting and praying in their Churches.

* 1.9651. In the Bohemian Churches the people doth always say Amen at the end of the Prayers, in the same manner that we do in the Church of England; which custom that it is, nei∣ther new, nor superstitious, may appear, say they, out of 1 Cor 14.16.

* 1.9752. The said Churches have the great Litany in form and substance the same with ours; and they usually say it and sing it in the same manner as we do, every Friday; and in Lent every Wednesday besides, and upon other Fast days. I said the great Litany, because the said Polish and Lithuanian

Churches have other lesser Litanies, which are used upon other days and occasions. Most of their Hymns end with the Gloria Patri, &c.* 1.98 And it is sung sometimes alone after Ser∣mons; and likewise the Regiseculorum, &c. The Transylva∣nians and Hungarians use it also at the end of some of their Hymnes.

53. The Reformed Churches of the Confession of Augs∣burgh for the most part use the Cross in Baptism,* 1.99 and in other parts of Divine Service. As for the other Reformed Churches, although they do not use the same, yet they are not enemies to that sign, and they do not repute it superstitious. Those Divines who have been Chaplains to His Majesties Embas∣sadors in France, may testifie that at Paris they have often bap∣tized many Children of the Church of Charenton according to all the Rites of the Church of England. And the right Re∣verend Father in God, that eminent Sufferer and Confessor, the most learned and pious Lord Bishop of Duresme, Doctor Cosin, is a witness of the same above all exception. I have already observed, that before the Bible and Psalms Printed at Geneva for the use of that Church, in the embleme of Chri∣stian Religion, she is represented leaning upon a Cross; and that in France and other parts the Reformed have set up Cros∣ses upon their Churches, with the intent doubtless to declare that in those places Christ crucified is worshipped, and that they are consecrate to the service of that good God, who died for mankind upon the Cross. Let any man judge by this, whether it is likely that such as do not think the Christian Religion sufficiently represented without the figure of a Cross, and who set up Crosses upon their Churches for a token that they are Christian Churches, should disallow that the sign of the Cross be made upon newly baptized Infants, in token that they are Christians, received into the Congregation of Christs flock, and (as it is in the Office of Baptisme) that hereafter they shall not be ashamed to confess the faith of Christ cru∣cified. It is known how frequent the use of it is among them who follow the Confession of Augsburgh, not only in Bap∣tism, but upon other occasions. Nevertheless the National Assembly of the French Reformed Churches hath declared,

(as was observed before) that there is no superstition in their worship. And therefore the Reformed Ministers who live a∣among them in Prussia, when they preach in their Chur∣ches to a mixt congregation, partly Lutheran and partly Calvinist, do make sometimes the sign of the Cross with their hand in the aire when they give the blessing to the people, saying, The Lord be with you, as well as the Augustan Mi∣nisters.

* 1.10054. But if they do not use the Crosse in Baptisme, they have in most places of Germany, in Poland, Lithuania, Hungary, Transylvania, and here among our Neighbours of Holland, and nearer yet in the Dutch Church of London, an other Ce∣remony of which the Presbyterians ought to have as bad an opinion as that of the Crosse, viz. the trina aspersio, that is, the sprinkling of water thrice, upon the Infants forehead, once at the name of the Father, a second time at the name of the Son, and the third at the name of the Holy Ghost. For their main reasons against the Crosse in Baptisme are these two, as I conceive out of their writings; first, that it is a Ceremony significant: And so is the Trine aspertion, having been institu∣ted, and being at this time used in all the aforesaid Churches, to signifie the three Persons of the most blessed Trinity. Secondly, they disprove the Cross in Baptisme, because they conceive (though without any ground or reason) that it is an addition unto it: And so are the two last sprinklings of wa∣ter, which do twice over again that which hath already been done sufficiently the first time; if the Baptisme of this our Church and of the Reformed Churches of France which is done at once, be sufficient, as doubtless it is, and is so ac∣accounted all the world over. And I am confident that ac∣cording to the fate of the Church of England, to be blamed for doing the same things for which other Churches are not so much as taken notice of, if the trina aspersio were used in it, or if she had retained the trine immersion, as at the begin∣ning of King Edward the 6th. his Reign, it would be counted a great superstition,* 1.101 though nothing is said against other Churches for their using of the same. In the Polish and Lithuanian Churches the Ministers take the Infants in their arms when they Baptise them.

55. I find Confirmation* 1.102 used in most of the Reformed Churches, in some with greater, in some with lesser solem∣nity; and in some with imposition of hands,* 1.103 as among the Fratres Bohemi, in Hessen, in Poland, in Lithuania, in some without. But however it is every where the same in substance, though it hath not every where the same denomination nor the same circumstances. Which it should have had, if Cal∣vins judgement had been followed. His words are worthy to be here inserted, as they are to be read in that Master∣piece of his, called the Institution of Christian Religion: It was, saith he,* 1.104 the custom in old time that the Children of Christian parents, when they were grown to the age of adolescence, should be presented to the Bishop, that they might perform that which was required of them who presented themselves to Baptisme when they were men of age. For such did sit among the Catechumenes, till they being rightly instructed in the mysteries of the faith, were able to utter before the Bishop and the people the Confession of their faith. Wherefore such as were baptised in their infancy, because they did not then make a confession of their faith before the Church, at the end of their infancy, or at the beginning of their adolescence, were again presented to the Bishop, and were by him examined according to the Catechisme which they had then in a certain set form. Now that this act, which otherwise was to be with good reason grave and holy, might be had in greater reverence and honour, the Ceremony of imposition of hands was used in it. And so the youth, after the approbation of his faith, was dismissed with a solemn blessing. The Ancients do often mention this custom, &c. Therefore I ap∣prove and praise such an imposition of hands, which is used simply

as a blessing, and I would that the practice of it were at present re∣stored to its pure use. And after he hath confuted the abuses of the Church of Rome about Confirmation, he addeth, But would to God that the custom which I said was in use among the Ancients, were by us retained, &c.

* 1.10556. The holy Communion is constantly celebrated at cer∣tain set times in all Reformed Churches. And they can hard∣ly be perswaded that not only they who reject wholly the Sacraments, or have but a very slender opinion of the use of them, but those also who professe themselves to be Ortho∣dox in this point, have either altogether neglected this holy Ordinance for many yeares in most Parishes of these three Kingdoms, and in both Universities; that of Oxford having had no Communion for above twelve yeares; or only ad∣mitted some few choice persons to the same, refusing it to all others, though their outward carriage was sober, honest and religious: whereas all the Reformed world over no man that is not a notorious ill-liver, is debarred from that comfort which Christ hath left to his Church, not for those that think themselves perfect and just, but for the sick and weak, as a medicine against their diseases, as Mr. Calvin saith very well in the Communion-Service of the Liturgy he com∣piled. The Reformed Churches beyond the seas are so far from approving the debarring of any, that is not a scandalous person from the Communion under whatsoever pretense, that they use to call to account all such as neglect that holy duty. The Polonian and Lithuanian & Bohemian Churches excommuni∣cate whosoever is a whole year without receiving the Communion,* 1.106 un∣less it be by the advice of the Minister and for just causes, as may be seen in the Canons of their General Assembly held at Thoren in the year 1595. And Calvin was so far from allowing any neglect of the holy Communion, as that he is in nothing more earnest, than in making the use of it as frequent as may be with convenience. But now, saith he, (in one of his E∣pistles wherein he answereth some questions touching Rites

and Ceremonies I would be most for a Communion once e∣very moneth:* 1.107 so that the fre∣quent use of it do not breed neg∣lect. For whilst the greater part abstaineth from Communion, the Church is in a manner dissi∣pated. Neverthelesse, we had ra∣ther that the Church should be invited (to the Communion) eve∣ry moneth, than only four times a year, as is usual amongst us. When I first came hither, there was no Communion but three times a year. I was for a Com∣munion each moneth. But when I could not perswade it, I thought it better to bear with the peoples infirmity, than to dispute it with grea∣ter obstinacy. Neverthelesse I caused it to be written in the publick Records, that this our custom is ill, to the end that posterity may with more ease and freedom mend the same. This is only for once every moneth, but in his Institution of Christian Religion,* 1.108 he would have a Communion at least once every week, for which he sheweth many very good reasons; and having said that it was the practise of the Apostolical Church, as doth ap∣pear by the Book of the Acts of the Apostles, where we read that they continued in the Doctrine and Fellowship, and in breaking of bread, and in Prayer, he addeth, that* 1.109 so it ought altogether to be; no Church Assemblies without the Word, Prayer, Receiving of the Lords Supper and Almes. Confirming this his opinion, be∣sides the practise of the Church of Corinth, by sundry Canons and Constitutions of the Church from time to time, by recom∣mending the frequent receiving of the Communion unto all God∣ly people, as most conducing to the good and salvation of their souls. And speaking of the custom of receiving but once a year, which prevailed in the Christian Church for a

long time;* 1.110 he saith, it is most certainly an invention of the Devil. What would he have said of those that neglected it for so many years in this Land, and were like to bring it quite out of use, through their neglect, had not Almighty God out of his infinite goodness prevented it, by restoring in his fit time, both King and Church unto their just Rights, and so enabling them to redress such things as were put out of order during the late troubles.

* 1.11157. As for the manner of receiving the holy Communion, it is known that the Bohemian Churches, who are the first that Reformed Religion from Popery to true and primitive Chri∣stianity above two hundred years agoe,* 1.112 receive it kneeling at this day, in that poor remnant of them which God hath been pleased to preserve from utter dissipation. The Ministers do distribute the Sacrament, say they in the Confession of their Faith, to the people being fallen down upon their knees. And when the said Churches did joyn with those of Polonia Major and Lithuania, it was unanimously forbidden to receive that blessed Sacrament sitting, because (among other reasons) that unmannerly and irreverent gesture was peculiar to those miscreants the Arrians amongst them, who blaspheming Christ our Lord and Redeemer, and taking him for a meer man, did think themselves as good as he, and good enough to sit with him at his own Table. And they make this ob∣servation (which may be also ours in this Church, if what one sayes be true, as it is very likely, that there is not a City, a Town, scarce a Village in England, but hath some of those miscreant Socinians) that the custom of sitting at the Lords Table was first brought into some of their Churches by those who most miserably falling from their Communion did renounce the Lord who redeemed them: wherefore they intreat and exhort most

earnestly all their Brethren into whose Congregations it hath crept by the ill example of such Infidels, to forbear the using of the same any longer, and to change it into either of those other two ways of receiving used in the Evangelical Churches of Europe, that is, Standing or Kneeling. For they did not blame those Churches whose established custom was to re∣ceive standing, because that is also a respectful gesture, and used with an intent to reverence our blessed Saviour. But those that received standing when they were at home, made no scruple at all to receive kneeling when they were in those Churches which use that humble and reverent gesture at the Communion. This may appear by what is said at the end of the Acts of the General Assembly of Cracovia, Anno 1573.* 1.113 that all the Brethren of the three Confessions, viz. the Bohemian, Augustan, and Helvetick, Superintendents, Seniors, Ministers, &c. did receive together the holy Communion of the body and blood of the Lord with such ceremonies as are used in the Church of Cra∣covia; which being one of those of Minor Polonia which joyned themselves with the Fratres Bohemi, used to receive kneeling, and no otherwise. For such was their agreement, to keep the uniformity in every Church of each Confession, that all the Delegates of the Churches of the other Confessi∣ons should conform to the Rites and Uses of that Church wherein they should assemble from time to time. I must not omit, that in the Churches of Transylvania and Hungaria the Minister useth to break the bread when he nameth the breaking of it in the words of the institution of the Lords Supper; and that he taketh the Cup likewise at the naming of it at the same time.

58.* 1.114 In all Reformed Churches Matrimony is celebrated in the publick Congregation, and by the Minister. Those that are to be married present themselves before the Mini∣ster, who reads unto them that part of the Liturgy which is appointed for that Ceremony, and which is in substance the same with ours. In Hessen they marry with a Ring;* 1.115 they do the like in Poland and Lithuania, and other places. And I think all use it in sponsalibus. They use it, I am sure, in France, in Germany, Switzerland, Hungary, Transylvania.

In Poland and Lithuania the new-married couple, both man and woman, speak after the Minister, and say, I such a one do take thee such a one for, &c. Almost the very same words with our Liturgy. The Minister holdeth their hands joyn∣ed together, and doth declare them Husband and Wife in the name of the Father, of the Sonne, and of the Holy Ghost; ad∣ding these words, Whom God hath joyned together, let no man put asunder.

* 1.11659. The Churching of Women is used in the Hungarian, Po∣lonian, and Lithuanian Churches. When the Woman who hath brought forth a Child, is able to go abroad, she must go to Church, and kneeling neer the Communion-Table, there publickly give thanks for her Delivery, speaking out the Prayer with the Minister. Which reasonable and Chri∣stian-like custom I always saw very much approved of by all them that have but heard of it, though it were not used in their Churches.

* 1.11760. In most of the Reformed Churches in Hessen, Hunga∣ria, Transylvania, Poland, Lithuania, &c. they bury their dead with great solemnity. The Minister with Singing-Boys going before the Corps, sing out some proper Hymns from the House to the Grave: They continue the same singing till the party is buried,* 1.118 as also for a time after. In most pla∣ces they have Funeral Sermons. The Hungarians and Tran∣sylvanians have commonly two or three, one in the House, one out of the House, and one at the Grave. The Prote∣stants of the Bohemian Churches used to have but one, and that at the Grave. The like is done in some of the Refor∣med Churches of France, as namely, in Constantin, in the Church called l'Eglise des Véz; where by reason of the great number of the Reformed Gentry in those parts, they have more liberty then in other places. There the Minister maketh a short funeral speech. In other places they bury their dead for the most part very late, when it is almost night, and with a very small company, so many as are permitted, and no more: Wherefore they must do what they can, and may not do what they would. And this their sad condition is the cause that they are not conformable in this and in some

other things to the rest of the Reformed Christians. An eminent man amongst them writeth to me thus upon this ve∣ry matter, by name Monsieur Drelincourt; I am so far from allowing the custom of the Reformed Churches of this Kingdom, where the Ministers are silent at dead mens burials, that I would think it unsufferable, were it not for the condition under which we live. And he addeth, That having perused and carefully exa∣mined all that is read and sung according to the Common-Prayer-Book of the Church of England, he seeth nothing at all contrary to Piety or pure Doctrine and the service of God. But this onely upon the occasion offered, for there will be a fitter place for it.

61.* 1.119 I had almost forgotten to speak of the Communion of the sick; which is used in most Reformed Churches, as in Hun∣garia, Transylvania, Poland, Lithuania, Hessen, &c. when any sick person desireth it, provided (as here with us by the Ru∣brick) that there be a sufficient number of Communicants. Calvin was as much as any, for giving this ghostly comfort to them that have occasion to require it. I might quote ma∣ny places of his Writings to this purpose: but one will suf∣fise for all, and that is an Epistle of his to Gasper Olevianus his Kinsman, being an answer upon this matter. There he saith, That from the nature, end, and use of the Mystery,* 1.120 (viz. of the Lords Supper) he doth conclude rightly, that so great a be∣nefit is not to be denied to such as have been long sick, or are in dan∣ger of death: Because it is no small confirmation of our Faith, to receive as it were from Christs own hand, a token by which we are made sure to be accounted for members of his Body, and that we are fed with his Flesh and Blood into hope of Eternal Life. So that the receiving of the Communion enabling us for the spiritual warfare,

if a godly man being upon departing out of this life, and desiring to arm himself against all those temptations wherewith he may be compassed and assaulted, shall he be denied this singular great help through which he will with more chearfulness encounter the ene∣my, and get the victory over him? Moreover saith he, The Lords Supper being a badge of that Ʋnion which is among the Sons of God, it would be very hard, and of very ill example, if one having been long sick in a Bed, or being near death should be hindred from professing and testifying his piety and agreement with the Church. But notwithstanding he was so well grounded in this, he could not prevail so much as to have it used in the Church of Geneva; where he found opposition against many other wholsome things, whereof some have been before observed, as occasion was. And though the French Reformed Churches do not use the same, because they are not permitted to exercise their Religion but in some certaine publick places appointed by their Kings authority, they are so far from condem∣ning our Church, or any other who give that ghostly Comfort to such as desire it, that their Ministers openly declare and profess they would do the like if they were permitted. I will alledge one for all, the same that I cited even now, Monsieur Drelincourt, a person very well known by many very usefull Books which he hath set forth, all with the opprobation of his Collegues the Learned and Worthy Ministers of Charenton: If we were permitted,* 1.121 saith he, to preach at Paris, and there to minister the holy Communion, I am of this persuasion, that it would be a pious and charitable work to give that comfort to those poor sick persons who have kept their Bed for many years, and are not able to go as far as Charenton, which is the place of our ordinary exercises of Religion. This he saith in a Book a∣gainst a Jesuite, who said, that the Reformed Churches of France did not allow the Communion of the sick.

62. Because I see that many here among us,* 1.122 and some of them Presbyterian Ministers, make nothing of purchasing and detaining Church-lands;* 1.123 I think it also my duty to let them see the judgement of the Reformed Churches upon the said abuse, which by them is counted no lesse than a Sacriledge. In the Conclusions of the General Assembly of the Bohemian, Polonian and Lithuanian Churches held at Pe∣trikou, Anno 1578. you read these words;* 1.124 The Lords Pa∣trons ought to restore faithfully unto God, unto the Ministers and uses of the Church, the Tithes and other goods dedicated to Chur∣ches, if they mean to have a good Conscience and fame in the house of God. And the Helvitique Confession, which (as I obser∣ved before) was subscribed by most Reformed Churches, even by that of Scotland, speaketh thus;† 1.125 The Church of Christ hath riches bestowed upon her by the munificence of Princes and the liberality of Believers, who have given their meanes unto the Church. For the Church needeth to have meanes, and hath had meanes from ancient times, to sustain the necessary Charges of the Church. Now if the meanes of the Church through injury of the times, (mark our case) and the boldness, ignorance, and avarice of some, have been abused, let them be reduced anew by pious and wise men to a holy use. For there must be no conniving to an abuse EXCEEDINGLY SACRILEGIOUS. To these I must adde the Reformed Chur∣ches of France, which declare as much as any against that sacrilegious abuse. Here followeth one of the Acts of the National Synod of Figeac;* 1.126 Those of the Religion who have intruded themselves into the possession of the goods which Clergy∣men were wont to enjoy, shall be exhorted to employ them wholly to pious uses, viz. to the maintenance of Ministers, to help to∣wards the necessities and instruction of Scholars, as being the Semi∣nary

of the Church, and not to their private profit, under the pe∣nalty of being censured so far as to be debarred from the Commu∣nion, if they do not acquiesce to this just and rational advice. At another National Synod it is ordered that the very Tenants of Church-lands, because they usually have them at a low rate,* 1.127 shall contribute a considerable part of their profits towards the charges of the Church, unto which the Revenues of the said Lands do belong, as being naturally setled upon her. How much Calvin was against the Sacriledge that is committed by alie∣nation and unjust detaining of Church Revenues, and how earnest he was to have them restored to their proper and lawful use, may appear by the addresses he made to the Se∣nate at Geneva for this purpose, and by the joy he was tran∣sported with, when he learned by a Letter of Farel, that in the County of Neocum, the Church had her goods restored to their proper uses.* 1.128 It cannot be expressed, saith he, how great my joy was, to hear that it was granted by your Magistrates, that the Churches Revenues should be reduced to their true use. Again in an other place in his Book of Scandals.† 1.129 As for my part saith he, if any have plundered the Churches goods to fill up their purses, I do not excuse them. And our books are expresse witnesses, how much we abhor such Sacriledges. And again in an other Treatise, where he writes of the necessity of Reforming Re∣ligion in his time, granting that there was some abuses com∣mitted by some Protestant Princes of Germany, who diverted the Revenues of the Church to profane uses; He sayes frank∣ly* 1.130 that he doth not excuse all that is done by them in that particu∣lar. But in the contrary that he professeth, it doth displease him to see in some places, that no more care is taken, that the said Reve∣nues be put to such uses only as they are dedicated to. Adding that all good men do groan with him, because of the same abuses. If so,

how would it have grieved his heart to see, not only the Soul∣diers once more cast lots upon our Saviours Garments, but the Priests likewise comply and share with them; some carrying his Coat (a Bishoprick) entire away without renting? Once more surely he would have said. Mecum etiam id gemunt omnes boni. All honest men with me are grieved at it.

63. By what hath been said hitherto, I hope it is clear that the Government and Rites & Ceremomies of the Refor∣med Church of England are not so unknown and unpractised in the Reformed Churches beyond the Seas as was pretended, there being indeed hardly one of her Rites and Ceremo∣nies that is not used in some one Reformed Church or other.

64. But a main point,* 1.131 in which they all and every one agree at full together with her, is that of Ʋniformity. None of them doth intend to prescribe or impose any thing upon other National Churches, as shall appear in the second Se∣ction of this Treatise. For they know that it is not necessary that all National Churches should use the same Rites and Ceremonies. And though it is to be wished it might be so, for the greater unity of Christians one with another. Ne∣vertheless, as that Universal Uniformity hath never been yet, it may be counted in a manner a thing of a moral im∣possibility. But that every National Church ought to have Uniformity within it self, it hath alwayes been the judge∣ment of all sober and wise Christians, and is at this day the good example of all the Reformed Churches in the world, (as much as their condition will bear it) except the now, as to that, yet unhappy Church of England. Nay those very men who at this time are so much against Uniformity in this Church, because they do not see themselves in a condi∣tion to force all others to conform to them, were as much for it, not very many yeares since, as any of those with whom they are displeased for pressing the same upon them now. Witnesse the Ordinance of the Lords and Commons 3. January 1644. for establishing and observing the Directory in all exercises of the publick Worship of God in every Congregation, Church, Chappel and place of publick Worship within the King∣dom

of England, &c. And the Preface of the said Directory, wherein the Authors acknowledge they have promised Ʋnifor∣mity in Divine Worship in their solemn League and Covenant. And I would it were out of mans memory how they dealt with them who were the then Non-conformists, and who would not violate a Law Established by Act of Parliament and confirmed by a long, continued and general practise, and forswear themselves, to comply with the times. Take a view of all the Canons and Ecclesiastical Constitutions and Injunctions of any Reformed Church, and you will find that they are to be obeyed by all and every Member of the said Church, whether Minister or others, every one according to his place and calling. If every Member of this Church would but yield the same obedience to the Rulers thereof, that is yielded to the Rulers of other National Churches by their se∣veral Members, we should see in a very short time, through the blessing of the God of Peace and Order, all things quiet and secure with great happinesse in this Nation. For indeed nothing more is by them demanded of any of those whom the Word of God, the Constitutions of this Church, and the Lawes of the Land have put under their subjection. And can therebe any reason why disobedience, schisme and Independency should be suffered in the Church of England rather than in any other Reformed Church? I will instance here but in what is done in the Reformed Churches of France about the great point of Uniformity, because they are best known here a∣mong us. No man is to be ordained a Minister, nor admit∣ted to any other Office in the said Churches,* 1.132 but he must subscribe, besides the publick Confession of their faith, the Canons and Constitutions agreed upon at Paris, Anno 1559. which they call their Discipline.* 1.133 Those that shall be chosen Mi∣nisters shall subscribe the Confession of Faith which is established amongst us, and the Ecclesiastical Discipline, as well in the par∣ticular Churches wherein they shall be chosen, as in the Classis whi∣ther they shall be sent. This is one of the Injunctions of the a∣foresaid Discipline upon which the National Synod of Gap

Anno 1603. hath these words;* 1.134 The 9th. Article of the first Chapter of the Discipline shall be carefully observed. And to this end there shall be in all Provincial Synods, and in all Classes and Consistories, a copy as well of the Confession of Faith as of the Di∣scipline Ecclesiastical.* 1.135 Whosoever hath perused the Acts of the several National Assemblies held in France by the Pro∣testants since the Reformation, may have observed that the Churches of the Principality of Bearn, King Henry the fourth his Native Country, could never be admitted into the said Assemblies to sit and Vote in them as Members thereof, be∣fore they subscribed the observation of their Discipline in all its particulars. Which was yielded to by them but in the year 1631. at the National Synod held at Charenton. And yet it is observable, that the aforesaid Churches are in a Country by themselves, which is seldom frequented by the French; so that the variety of their Rites and Discipline would have been less subject to offence and disputes. But being they were to constitute one National Church with them, they would have them conform, or leave them to themselves as they were before the Principality of Bearn was incorporated to the Kingdom of France. In the said Acts also, among many others to the same purpose, there is a ve∣ry markable one to shew how zealous they are to keep Uni∣formity amongst themselves. For whereas there were a few Churches which did receive the holy Communion sitting, it was ordered by the National Assembly of St. Maixant, that the said Churches should conform to the others which use to receive it standing. Nay they presse Uniformity so far, as not to suffer the people to come at once about the Communion-Table, as many as it can hold, though they should receive standing, as it was the use of some Congrega∣tions; but will have them all to come one by one:* 1.136 To the end, saith the said Synod, that hereafter all the Churches of this Realm may conform each to other in the Administration of the Lords

Supper without any difference, &c. it is ordered that all Pastors shall stand to the common simplicity, and shall abstain from all novelties and peculiar wayes, as, &c. and shall give over also the custom to make the people beset the Table round about, either sitting or standing, whereas they are to make them come one after another, &c. And the Classes and Synods shall observe such as shall do otherwise, to order them by censuring them accordingly. Now if it happeneth that self-concei∣ted men move any question about their set forms, rites, &c. to the breaking of Uniformity, they are proceeded against in this manner according to the Discipline of the said Chur∣ches:* 1.137 If one or more should move any debate, to the breaking of the Churches unity, upon any matter of Doctrine or Discipline, or upon any point of the set Form of Catechism, or Administration of Sacra∣ments or Common-Prayer, or the Office for Marriage; and that the private admonition be not a sufficient remedy against that evil;

The Consistory of the place shall endeavour to appease all without noise, and with all meekness of the word of God. And if those who contradict be not willing to acquiesce, the Consistory of the place shall pray the Classis to assemble at the fittest time and place, having first required of the gainsayers an express promise, and that recor∣ded, that they shall not in any way or manner whatsoever spread any thing of their opinion, under pain of being censured as Schismaticks, save only that they may communicate with the Ministers and Elders, if they have not been instructed. And in case that the said gain∣sayers refuse to give the said promises, they shall be censured as Rebellious, according to the Discipline. And the Classis being assembled, shall proceed as abovesaid. And if the said gainsayers, being heard patiently, and confuted, remain satisfied, the whole business shall be recorded; otherwise the Provincial Synod shall be required to assemble in extraordinary, if need be, at the time and place that the said Classis shall think fittest, the abovesaid promise be∣ing reiterated by the said gainsayers. The Synod being assembled first of all shall advise and consider with mature deliberation about the matter, place, time and persons, whether it shall be convenient the said dispute be had with the said gainsayers before the people openly, and whether any one of them that shall be present, and that have a mind to speak, shall be heard; provided always that no body shall have power to decide but such as are called of the Province, according to the Discipline. And then if the said gainsayers will not be ruled, they shall make anew the same promises as before, and shall be referred to the National Synod ordinarily, or if the case requireth it, extraordinarily assembled, which shall give them a holy and free hearing. And there shall be the full and final resolution out of the word of God; unto which if they refuse to acquiesce punctually, and with an express renunciation of their errors recorded, they shall be cut off from the Church. Thus the French Reformed Churches usually proceed against the disturbers of their setled Govern∣men and publick Worship. And so indeed ought to do all National Churches that have a mind to preserve peace and unity among themselves. But though this may seem hard to them who may be concerned in it, yet if they could con∣sider the thing in it self, laying aside all passion and private interest, they would think it most rational and just. For

granting there must be a National Church, whose Represen∣tatives ought to have a coactive power against dissenters, (which thing none but Independents will deny) either the Church (I mean the whole Assembly of her Representatives) must be brought to yield to the Gain-sayers, though not per∣swaded by them (which no rational man will grant) or the Gain-sayers, continuing to be such, must be proceeded a∣gainst according to the French mode: Or every body must be left free to himself to do what seemeth good before his own eyes; which is a disorder never to be suffered in Israel as long as there is a King in it.

65. The afore-quoted Canon of the French Reformed Churches is made properly for the ordering of Contentious Lay-men, who being supposed to want instruction, and trespasse against the Established Lawes of the Church out of ignorance, ought to be taught and dealt gently with, that they may be recalled, if possible, before they be excommu∣nicated. But as for Ministers, nay Elders also, which ought to be understanding and knowing men, when it happeneth that any of them disturbe the peace of the Church, not only a∣bout Doctrinals, but likewise about Church-Government & the set forms of Common Prayer, if they refuse to submit to what is ordered thereupon in the Classical Assembly, (which some∣times consists but of three Ministers) the Ministers are forth∣with silenced without any more adoe, and the Elders suspen∣ded from the Function of their Office, by this following Constitution;* 1.138 A Pastour or an Elder breaking the union of the Church, or raising debate about some point of Doctrine, or of the Discipline by them subscribed, or about the set form of Catechisme, or Administration of Sacraments, or Common Prayer, or the Office for Matrimony, refusing to submit to the determination of the Classical Assembly, shall be thenceforth suspended from his Office, to be further proceeded against at the Provincial or Nationall Synod.

66. I must end with these following words of Mr. Calvin,* 1.139 not only because his Authority may be of great force upon some men, but because also that of themselves, though they had any other Author whosoever he were, they are full of good sense and are grounded upon Scripture. There was in a Church of the County of Neocum, a certain Non-conformist Minister. Calvin was desired to go in person to help them to bring the party to some reason. But his occasions not permitting him to grant them thus far their request, he writeth thus to Farell who was among them:* 1.140 The mean while I can give the Brethren no other advise but this, that they admonish your Collegue before the Magistrate, that he suffer himself to be ruled. If he continueth obstinately to refuse to do so, let them declare unto the party that they hold him no longer for their Brother, since he overthroweth the com∣mon Discipline by his contumacy. This hath been alwayes of force in the Church, as being ordained by the Decrees of ancient Councils, that he who will not subject himself to the Lawes of common Disci∣pline should be deposed from his office. And there is no need here to seek for humane Authority, since the holy Ghost hath pronounced of such, that the Church hath not accustomed to be contentious. Where∣fore let them put out such a fellow who despiseth the rights of com∣mon Society. And so they use to do at Geneva, where the Ma∣gistrates shew great rigour against them that are disobedi∣ent to the orders of the Church; insomuch that if any man be so unwise as to despise them, he is openly punished with ba∣nishment or otherwise.† 1.141 If any one, sayes Calvin, doth obsti∣nately slight the Authority of the Church, unlesse he leaves his contu∣macy, he is banished by the Senate for a year. And if any one sheweth himself unruly and stubborn, the Senate doth take the cause to him∣self, and punisheth the party. And certainly, though as I said be∣fore, this may seem hard to offenders and unruly Independent spirits, yet thus and no otherwise ought it to be in all King∣doms, States, Churches and Societies, that will preserve peace and unity within themselves.

Notes

• * 1.1

  The Refor∣med Churches that follow the confession of Augsburgh, have the same Ceremonies with the Church of England.
• * 1.2

  Subordinati- of Pastors in all the said Churches.
• * 1.3

  And in some Bishops and Arch-Bishops.
• * 1.4

  All of them have set forms.
• * 1.5

  Subordinati∣on of Pastors in the Refor∣med Churches more peculi∣arly so cal∣led.
• * 1.6

  Mr. Corbet.
• * 1.7

  Superinten∣dents in effect the same with Bishops.
• * 1.8

  No aversion against the name of Bi∣shops in the Reformed Churches.
• * 1.9

  Bellarm. de Notis Eccles. l. 4. c. 8.
• * 1.10

  Bishops in se∣veral Refor∣med Churches bo••h name and thing.
• * 1.11

  Canonical obe∣dience sworn to Bishops.
• * 1.12

  Ego N. N. ju∣ro coram Deo vivo, qui est Pater, Filius, & Spiritus Sanctus, & coram sanctis ejus Angelis, & in praesen∣tia Sanctae hujus Synodi, quod in Fun∣ctione sacri hujus Mini∣sterii, quod nunc à vobis servis Dei, & mysteriorum ejus dispensa∣toribus fidelis∣simis summa cum reverentia accipio: solam fidem Catholicam, libris Canonicis Pro∣phetarum & Apostolorum comprehensam, secundum expositionem Helveticae nostrae Confessionis praedicaturus, Canones item Ecclesiasticos fideliter observatutus, Epis∣copo & Senio••ibus tanquam Superioribus meis debitam obedientiam praestiturus, d ni∣que vitae meae, Sanctimonia vocationem hanc ornaturus, ac malis moribus neminem scandalizaturus sum. Haec omnia, quod pro gratia, & viribus divinitus mihi datis ef∣ficere contendam; Sic me Deus adjuvet, Pater, Filius & Spiritus Sanctus. Ausen. Canon. Ecclesiastici Synodi Comiathinae, in Hungaria, Class. 3. Can. 8.
• * 1.13

  Subordination of Pastors ac∣knowledged to be of Apostoli∣cal institution.
• * 1.14

  Cum Aposto∣lus Paulus cer∣tos numeret gradus eorum qui regere & gubernare te∣nentur Eccle∣sias, & ipse in∣quiens, Eph. 4.11. Dedit a∣lios quidem Apostolos, ali∣os vere Pro∣phetas, alios autem Evan∣gelistas, alios autem Pastores, alios Doctores ad instaurationem Sanctorum, in opus administrationis, in edificationem corporis Christi, &c. Ac idem Apostolus, alibi, 1 Tim. 3. Tit. 1. Episcoporum & Presbyterorum meminerit; nos quoque in Ecclesiis nostris hos ordines vel gradus ita agnoscimus ut certos habeamus Episcopos, Presbyte∣ros item eminenter sic dictos seu S••niores, qui caeteros Dei Ministros & Ecclesia••um Pastores Scripturae phrasi sic vacatos, certis legibus regere debeant. Ibid. Class. Con. 2.
• * 1.15

  Quassabat a∣nimos metus, an satis legiti∣ma foret ordi∣natio, si Pres∣byter Presby∣terum crea∣ret, non vero Episcopus? Et quomodo talem ord na∣tionem, si lis moveatur, de∣fensuri essent, sive apud a∣lios, sive apud suos? Comme∣nius in Fratr. Bohem. historia Sect. 59. quam Vide.
• * 1.16

  Set Forms of Prayer and Li∣turgies in all R formed Churche••, not one excepted.
• * 1.17

  Verum ubi ante 140. an∣nos facto est à Romana Eccle¦sia ••••s••••ssio, & populu•• Chri∣stianus è B••by∣lone eg••••••iens subd••x••t se pon•• s••••••ae ••••∣••ann••a, à Re∣formationis, q••ae tum ••••cta est, autho••ibus repurg••ta est Li••urgia sacra ab omni illa s••pe••stitione & dololatria Papist ca; ea∣que omnia sub∣••ata sunt quae nimium one∣rosa & ope••o∣sa erant, v••l p••rem aut ni∣••il omni••••o: ad Edificati••n••m Ecc••esiae faci∣bant: ••tque sic tum passim var••ae a variis Reformationis autho••ibus condi••ae & p aescriptae sunt S. Li∣turgiae formulae, simplices & purae, in Germania, Gallia, Anglia, Scotia, ••e gio, &c. quam minimum fieri potuit ab antiquis formulis Primitivae Ecclesiae abscedentes, quibus hactenus Reformati qu••que in sua gente & districtu felicitur & cum fructu us ••u••t. Donec tandem nuperrimè exorti sunt in Anglia Morosi, scrupulosi, & d••l••catuli nim••am (nè superst••tius planè dicam) homines, quibus Ecclesiae suae hactenus usurpata Litur•••••• visa est multis, sed levissimis nullius{que} penè Momenti, de ca••sis, non improbanda solum, verùm etiam planè abroganda, & penitus unà cum toto Episcoporum hierarchico regi∣mine abolenda & obliteranda, in cujus locum Di••ectorium suum, quod vocant, substitue∣runt, &c. Lud. Cappell. Thes. Salm. Th. de Litu••g. part. 3. Thes. 6. & 7.
• * 1.18

  Hoc alii surio∣si insani ad∣dunt, non li∣cere ullâ ver∣bis prescriptis conceptâ for∣mulâ in preci∣bus, tum publi∣cis in conven∣tu sacro, tum privatis domi, uti, &c. Ibid.
• * 1.19

  Set Forms to be alwayes used.
• * 1.20

  SMECTYM∣NUUS is a f igned name made up of the first l••tters both of the Name and Surname of five severall Ministers.
• * 1.21

  In his V••ndica∣tion of the an∣swer to the hum∣ble Remon∣stance.
• * 1.22

  Miramur au∣tem si (quod fertur) utique reperiantur in Anglia, qui prorsus ab∣horreant ab omni exemplar; Liturgiae forma, quae una sit & eadem apud omnes in eodem regno Nobis sanè nullibi par est illius usum abjicere quae à Calvino ••uit adornata, &c.
• * 1.23

  Calvin for im∣posing of set Forms.
• * 1.24

  In the Vindica∣tion of the an∣swer to the Humble Re∣monstrance.
• * 1.25

  Quod ad for∣mam precum & rituum Ec∣clesiasticorum, valde probo ut certa illa exstet, à qua Pastoribus discedere in functione sua non liceat, tam ut consulatur quoru••dam simplicitati & imperit••ae quàm ut certiùs i•• a conster omnium inter se Ecclesiarum consensus; postren ò etiam ut obviàm eatur desultoriae quorundā levitati, qui novatione•• quasdam effectant. Calv Ep. ad Protect. Angl.
• * 1.26

  Statam esse oportet Sacra∣mentorum ad∣ministratio∣nem, publicam item precum formulam, Ibid.
• † 1.27

  Quoniam pe∣stis in Germa∣nia saeviebat & altera ex parte bollum, feciut suppli∣cationes extra∣ordinariae de∣cernerentur Precationes quibus in iis uterentur conscripsi. Calv. Epistol. l. p. 585. Edit. Genev.
• * 1.28

  The Bidding of Prayer used by Calvin.
• * 1.29

  See the Psalms in Fr••nch Mee∣ter printed for the use of the Church of Geneva.
• * 1.30

  The Kirk of Scotland used the Book of Common-P••ay∣er at the begin∣ning of R••for∣mation.
• * 1.31

  Scoti ante aliquor annos, &c cultui & ritibus cum Anglis com∣munibus sub∣scripserunt. Buchanan. l. 19. Chron. p. 232. Edit. Ed••nb. fol. An. 1581.
• * 1.32

  Of the Appar∣rel of Mini∣sters.
• * 1.33

  They wear a Gown and Cassock.
• * 1.34

  They wear Caps.
• * 1.35

  Calvin wore always a Gown and a Cap.
• * 1.36

  Nuper huc venit Frumen∣ti uxor. Per omnes taber∣nas & per om∣nia ferè com∣pita declama∣vit adversus longas vestes. Cum id mihi fuisse indicatum sciret, excusavit se ri∣dendo dixisse, aut nos indecenter vestiri cum magno Ecclesiae offendiculo, aut vos fal∣sum docuisse, cum diceretis à longis vestibus dignosci posse falsos Prophetas. Cum tam putidam calumniam refurarem, coepit etiam Spiritui Sancto adscribere quod vobis im∣pegerat. Quid sibi vult, dicebat, locus ille Evangelii? Venicut ad vos in longis vestibus. Respondi, me nescire ubi esset illa sententia, nisi forte inveniretur in Evangelio Mani∣chaeorum. Sic enim extat locus Luk. 20.45. Cav••te à Scribis, qui volunt ambulare in flo∣••is. Non autem, venient ad vos, &c. quod ex Matth. 7. inte••polaverat. Cum sentiret se ••rgeri, conquesta est de nostra tyrannide, quod non cuivis liceret quidvis garrire. Cal∣vin. Farello, p. 83.
• * 1.37

  At Geneva and in France the Ministe••s leave their or∣dinary Apparel, and take other Vestments, when they perform Divine ••••••∣vice.
• * 1.38

  Su••plices used R formed Ministers at the time of Di∣vine Service.
• * 1.39

  Vid. Consens. Sondemir.
• * 1.40

  Of Holy days.
• * 1.41

  Les Eglises observeront outre les jours de Dimanche, les jours de Noel, Pasque, & Pentecoste, avec le jour ensuivant, & pource qu'en la plus part des villes & Provinces de Pays Bas on observe le jour de la Circoncision & Ascension de Jesus Christ, les Ministres es lieux ou cest usage n'est point encore, tra∣vailleront à l'endroit de leur Magistrat a ce qu'ils se conforment à la coustume des au∣tres Eglises. L'ordre Ecclesiastique des Egl. Ref. des Pays Bas tant de l'une que de l'autre langue, conclu au Syn. Nat. de Dordrecht: 6. 8. & 1619: Article 67.
• * 1.42

  Praeterea Sanctorum memoriae cele∣brantur, ut Beatissimae Virginis, Apo∣stolorum, ut aliorum item, sed corum praese••tim quorum Scrip∣tura meminit. Ecclesiar. Bo∣hemicar. & Moravicar fi∣dei Confesso Edit. Genev.
• * 1.43

  The famous Dallaeus hath set forth two Volumes of S••••mons for those days.
• * 1.44

  Deligit quae∣vis Ecclesia sibi tempus certum ad pre∣ces publicas, &c. Non licet autem cuivis Ecclesiae Ordinationem hanc convellere. Ac nisi otium justum concedatur Religionis externae exercitio, abstrahuntur cerrè ab eo negotiis suis homines. Unde videmus in Ecclesiis vetustis non tantùm certas fuisse horas in septimana constitutas coetibus, sed ipsam diem Dominicam, ab ipsis Apostolorum tem∣poribus, iisdem sacroque otio fuisse consecratam, &c. Praeteria, si Eccl siae pro Chri∣stiana libertate memoriam Dominicae Nativitatis, Circumcisionis, Passionis. & Resur∣rectionis, Ascensionis item in coelum, & Missionis Sancti Spiritus in Discipulos, Reli∣giose celebrant, maximopere approbamus.
• * 1.45

  Interim fate∣mur, non in∣utiliter San∣ctorum me∣moriam Suo loco & tempo∣re, in sacris concionibus populo com∣mendari, & omnibus San∣cta exempla Sanctorum imitanda pro∣poni; Confess. Helvet. c. 24. Genevae. See the Colle∣ction of Con∣f••ssions Printed at Geneva. Of Fasting-days. Set Fasts.
• * 1.46

  Fridayes.
• * 1.47

  Ember-weeks.
• * 1.48

  Animadverti∣mus rem esse apprimè neces∣sariam ut iram Dei publicis precibus cum Jejuniis & maceratione corporum in conspectu Do∣mini concer∣diter omnes in omnibus Ecclesiis nostris Evangelicis, temporibus & diebus certis placare studeamus. Ut verò ab hanc tem nova quaeramus tempora, dies consuetos, quos vulgò, An∣garia vocant, hujusmodi Jejuniis & prec••bus publicis, quater in anno dicamus. Harm. Confess. Edit. Genev.
• * 1.49

  Ratio Discipl. Fratr. Bohem. cap. 3.
• * 1.50

  Of Churches.
• * 1.51

  Sint autem loca in quibus coent fideles, honesta, & Ecclesiae Dei per omnia commoda, ae∣dea amplae aut Templa; Hel∣vetic. Confess. cap. 22. Historical Pi∣ctures in the Glass-win∣dows at Gene∣va. Crosses on Churches.
• * 1.52

  The use of the Cross for meer signification allowed.
• * 1.53

  See the M••r∣ge••t of the Di∣scipline of the French Refor∣med Churches Printed at Saumar. Ch. des Regle∣ments.
• * 1.54

  Solemn D di∣cantions of Churches.
• * 1.55

  Ratio Disci∣plinae Fratr. Bohem.
• * 1.56

  See the Agen¦da of the said Churches.
• * 1.57

  Fonts.
• * 1.58

  Direct. Of Baptism.
• * 1.59

  Stone Altars, or Communion Tables.
• * 1.60

  The name AL∣TAR, used in Reformed Churches.
• * 1.61

  Ratio Discipl. Frat. Bohem. de inaugurat. Ministr. n. 5.
• * 1.62

  It is indifferent which way the Communion-Table standeth.
• * 1.63

  The Communi∣on-Table, when in the midst of the Church standeth A••tar-wise, and not when it stand∣eth against the wall at the up∣per end of the Church.
• * 1.64

  Ter altaria circum.
• * 1.65

  Silver and guilt Chal ces and Basons for the Communion.
• * 1.66

  They enter re∣verently into the Church.
• * 1.67

  Direct, of the Assembling of the congregati∣on: where ado∣ration and pri∣vate Prayers are forb dden to all when they enter into the Church.
• * 1.68

  How they be∣have themselves in the Church.
• * 1.69

  See the Acts of that Synod.
• * 1.70

  Discipl. des Egl. Ref. de France c. 10. art. 2.
• * 1.71

  On corrigera l'irreverence laquelle s'ap∣percoit en plu∣sieurs, los∣qu'ils son••pre∣sens aux Pri∣eres publiques cu domestiques, de ne se decouvrir point le chef, & de ne flechir point les genoux, chose qui repugne à la piere, donne supçon d'orguiel, & peut scandaliser les bons. Et pourtant les Pasteurs seront avertis, comme aussi les Anciens & chefs de fa∣mille, de veiller sogineusement à ce que durant lesdites Prieres, un chacun sans ex∣ception, ou acception de personnes, donne par ces marques exterieures resmoignage de l'humilité de sone coeur & del l'hommage qu'il sait à Dieu. Disc. des Egl. Ref. de France. cap. 10. art. 1.
• * 1.72

  Reverence had at the naming the name of JESUS.
• * 1.73

  See the Pals∣graves Decla∣ration, Loudun 1637.
• * 1.74

  Morning and Evening Pray∣ers read every day of the week out of the Book of their set forms.
• * 1.75

  The contents of their Books of Common Pray r
• * 1.76

  See their Litur∣gies and Agen∣da.
• * 1.77

  Confessioni publicae ad∣jungere in∣signem aliquā promissionem, quae peccato∣res ad spem v••niae & re∣conciliationis erigat, nemo nostrum est qui non ag∣noscat utilis∣simum esse. Atque ab ini∣tio hunc mo∣rem inducete volui: sed cum offensionem quidam ex no∣vitate metuerunt, nimium facilis fui ad cedendum; ita res omissa est. Nunc verò non esset opportunum hic quidquam mutare: quia antequam ad finem Confessionis ven∣tum fuerit, magna pa••s incipit surgere. Quo magis optamus, dum vobis integrum est, populū vestrū ad utrū{que} assuefieri. Calv. Ep. ad quaest. de quibus•• āritibus. p. 452. Edit. Genev.
• * 1.78

  The Palsgraves Declaration, Loudun. 1637.
• * 1.79

  L••ssons appoin∣ted.
• * 1.80

  Epistles and Gospels.
• * 1.81

  The Epistle read at the Altar.
• * 1.82

  The three Creeds.
• * 1.83

  The Lords prayer often repeated. The said forms are to be seen at the end of the Injunctions of the Synod of Dort.

  The Lords Prayer said be¦fore and after meales.
• * 1.84

  Vide Corpus Discipl. of the Dutch Church of London.
• * 1.85

  The Ministers say some Pray∣ers standing.
• * 1.86

  Et alors lui mettra les mains su•• la teste; celui qui prie estant debout, & ce∣lui pour le∣quel il prie à genoux, &c. D sc••p••. des Egl. Ref. de France, ch 1. ••rt. 8 The people stand at the Creeds.
• * 1.87

  The Prayers said aloud of∣ter the Mini∣ster.
• * 1.88

  The Lords Prayer and the Creed sung. In honesta & publica con∣g egati••ne re∣citantur aut canuntur precationes & Symbolum; Et lectiones cum sacris canticis, distributae in die∣festes. Polon. Consens. Sadomir An. 1570. cap. de coena Dom.
• * 1.89

  The Magnifi∣cat, Ben••di∣ctus, and Nunc Dimittis sung. On chantera en l'Eglise seulement les 1 50 Pseaumes de David; les X Comman∣d••ments; No∣stre Pere; les XII. Articles de nostre Foy¦les Cantiques de Marie, Za∣charie, & Si∣meon, L'ordre Ecclesiastique des Egl. R f. du Pays Bas tant de l'une que de l'autre longue, Art. LXIX. The Nunc Di∣mittis sung kneeling. Psalms sung by course.
• * 1.90

  Anthems. Inst••u••ents of Musick used in the Church.
• * 1.91

  Son Alt••sse S. m'ayant fait l'honneur de m'appeller pour estre Mi∣nistre de sa Cour, je fus, instalé la se∣maine passé•• avec une mu∣sique ravis∣sante laquelle si quelques uns de vos An∣glois eussent entendue, ils auroyent dit que tous Pa∣pistes ici. M. Fish••r in a Letter Dec. 9. 1661. Organs.
• * 1.92

  Hymns and spi∣ritual Songs.
• * 1.93

  The TE DE∣UM.
• * 1.94

  Post obsigna∣tum consen∣sum, hymnum exultationis & gratiarum actioni, Te D••um Laudamus, uno ore, una E••clesia facti omnes, cecinerunt. Vid. Act. Syn. San∣dem. 1570. in Harm. Conf••ss.
• * 1.95

  Collects for the Day. Collect on the last words of Christ.
• * 1.96

  Exclamat u nanima voce totus fidelium populus, Amen, post solennes publicas pre∣ces aut denunciatam benedictionem. Quod neque novum neque superstitiosum esse, patet ex Apostolo, 1 Cor. 14.16. Commenius Annot. ad Ration. Fratr. Bohem. ad pag. 48. Litt. N.
• * 1.97

  The Litany.
• * 1.98

  GLORIA PATRI.
• * 1.99

  The sign of the Cross.
• * 1.100

  Ceremonies sig∣nificant used in Reformed Chur∣ches.
• * 1.101

  The Ministers taketh in his arms the In∣fants when he baptiseth them.
• * 1.102

  Confirmation.
• * 1.103

  Ratio Disci∣plinae fratr•• Bohemer. Agenda Ec∣cles. Ref. in di∣tionib. Reg. Pol.
• * 1.104

  Hic mos olim fuit ut Chri∣stianorū libe∣ri, postquam adoleverant, coram Episco∣po sisterentur: ut officium illud imple∣rent, quod ab iis exigebatur qui se ad Bap∣tismum adulti offerebant. Hi enim inter ca∣techumenos sedebant, do∣nec ritè fide; mysteriis in∣stituti, pote∣rant fidei con∣fessionem co∣ram Episcopo & populo edere. Qui ergò baptismo initaiti erant Infantes, quia fidei confessione apud Ecclesiam tunc defuncti non erant, sub finem pucritiae, aut incunte adolescen∣tia, representabantur iterum à Parentibus, & ab Episcopo examinabantur secundùm formulam catechismi, quam tunc habebant certam ac communem. Quò autem haec actio, quae alioqui gravis sanctàque meritò esse debebat, plus reverentiae haberet ac dignitatis, Ceremonia quoque adhibebatur manuum impositionis. Ita puer ille fide sua approbata cum solenni benedictione dimittebatur. Hujus moris saepe mentionem faciunt veteres.—Talem ergò manuum impositionem, quae simplicitur loco benedictio∣nis fiat laudo, & restitutam hodiè in purum usum velim, &c: Calv. Instit. lib. 4. c. 19. Sect. 4. de confirm. Utinam verò morem retineremus quem apud veteres fuisse admonui, &c. Idem ibid. S••ct. 13.
• * 1.105

  The Communion constantly cele∣brated at cer∣tain set times.
• * 1.106

  Quicunque sacra Commu∣nione & usu coenae Domi∣nicae sine ju∣stis causis & sententiâ mi∣nistri sui non requisitâ ab∣stineat, post tertiam, aut sanè per de∣cursum unius anni, sacrae Communionis neglectionem, publicé in coetu aut &c. excom∣municetur. Polon. Consens. Can. 7. Synod. General. Torum. an. 1595.
• * 1.107

  I am verò singulis mensibus coenam celebrari maximè nobis placeret: modo ne usus frequentior negligentiam pariat. Nam dum major pars à communione abstinet quoddam modo d••ssipatur Ecclesia. Malîmus tamen singulis mensibus invi∣tari Ecclesiam, quam quarter duntaxat in singulos annos; ut apud no•• fieri solet. Quum primum veni, non distribuebatur nisi ter qu ttannis mihi placebant singuli menses: sed cum minimè per∣suaderem, satius visum est populi infirmitati ig∣noscere quam pertinacius contendere. Curavi ta∣men refe••ri in acta publica vitiosum esse morem nostrum ut posteris facilior esset ac liberior cor∣rectiò. Calvin Epist. l. p. 452. ad quaest. De qui∣busdam Eccles. ritibus.
• * 1.108

  Sepissimè & singulis ad mi∣nimum hebdo∣madibus. Cal. Ins. l 4. c. 18. 43. Talem fuisse Ecclesiae Apo∣stolicae usum Lucas in Actis commemorat. Ib d.
• * 1.109

  Sic agen∣dum omnino erat, ut nullus Ecclesiae con∣ventus sieret sine verbo, o∣rationibus, participatione coenae & elemosynis: His scilicet constitutionibus volebant sancti viri retinore ac tueri frequentem communionis usum ab ipsis Apostolis traditum quem fidelibus maximè salu∣tarem esse, vulgi autem negligentia sensim obsolescere videbant. ibid.
• * 1.110

  Et sanc haec consuetudo quae femel quotannis communicare jubet; certis∣simum est Di∣aboli inven∣tum. Ibid. n. 46
• * 1.111

  The holy Com∣munion recei∣ved kneeling.
• * 1.112

  Etprocumben∣tibus interim in genua di∣s••ibuunt. Bo∣hem. Confess. A t. 13. Ne in usu sit sessio ad men∣sam Domini, &c haec cere∣monia tantum infidelibus Arianis cum Domino pari folio sese col∣locantibus prop••ia. Syn. General. Wlo∣dislaviensis, 1583. Act. 6. Mr. Owen, in the Preface of his Book against Socinianism. Cum itaque Sessio potissimum occasione & malo auspicio illorumque miserimè ex nobis exciderunt, & Dom. quae nos redemit, abnegarunt, in consuetudinem irrepsit aliquot nostris Eccle∣siis, rogamus & hortamus omnes istos coetus & fratres nostros in Domino ut sessionem commutent in Ceremonias nobis in Ecclesiis Evangelicis per Europam consuetas, sci∣licet ut administretur Coena Domini partibus vel genua flectentibus (cum protestatione contra artolatriam Papistis consuetam) quem utrumque ritum, prout in quibusdam Ec∣clesiis hactenus usitatus est, nobis liberum fine scandalo & vituperatione invicem re∣linquimus & approbamus. Ubi suprà.
• * 1.113

  Denique sacrâ Synax Cor∣pus & Sangui∣nem Domini simul percipi∣entes is cere∣moniis quas Ecclesia Cra∣coviensis in usu habet.
• * 1.114

  Of M••t imony.
• * 1.115

  Ring in Mar∣riage.
• * 1.116

  The Churching of Women. Agenda Ec∣cles. Regni Polon.
• * 1.117

  The solemn bu∣rial of the dead with Hymns, &c.
• * 1.118

  Cantu dedu∣cunt mortuos fideles ad se∣pulturae locum ibique funebri concione pro re nata, &c. Ratio Discipl. Fratr. Bohem.
• * 1.119

  The Communi∣on of the sick. Polon. Con∣sens. Synod. General. Pe∣tricov. Concl. 5. edit. Ge∣nev. Ratio Discipl. Fratr. Bohem. c. 3. n. 6.
• * 1.120

  Ex natura quidem, fine & usu myste∣rii probe m••hi colligere vi∣deor, non esse tanto bono privandos qui vel diuturno morbo labo∣rant, vel de vita periclitantur. Ad fidei confirmationem valet, tesseram accipere quasi ex Christi manu, qua certiores fi••mus nos in ejus corpore censeri, ca••ne ejus & sanguine Pasci in spem aeternae vitae. Ita que coenae perceptio nos ad obeundas spirituales pugnas in∣struit. Jam si pius quispiam è mundo migrandum sibi videat, quia fieri non pot••st quin oppugnetur ac vexetur multis tentationibus, merito se armari cup••et ad sustinendos conflictus. An eripiendum est singulare adjumentum, quo fretus ad luctam alacrius descendat, & victoriā obtineat? Jam prohibere quominus liceat profiteri & testatum fa∣cere pietatis consensū cum Ecclesia, durum est ac mali exempli, sive quis in lecto d••u jaceat, sive morti fit vicinus. Atqui Coena sanctae inter Filios Dei unitatis, &c. Calv. Ep. l. p. 455.
• * 1.121

  Que s'il nous estoit permis de prescher à Paris, & d'y administrer la sainte Cene, j'estime que ce feroit une couvre pieuse & charitable que de donner ceste consolation è de povres malades, qui de puis plusieurs années sont attaches au lict, & ne peuvent aller à Charenton, qui est le lieu de nos exercises ordinaires. M. Drelinc. en son Faux Pasteur Convaincu. Art. 10.
• * 1.122

  Dr. Burges.
• * 1.123

  Alienation and Detention of Church-lands accounted a Sacriledge.
• * 1.124

  Decimas caeteráque bo∣na Templis dicata Domi∣ni Patroni de∣bent Deo, Mi∣nistris & usi∣bus Ecclesiae fideliter red∣dere, si con∣scientiâ & fa∣mâ bonâ in domo Domi∣ni fruivolunt. Conclus. Synod. Petricov. Conclus. 9.
• † 1.125

  Opes habet Ecclesia Chri∣sti ex munifi∣centia Princi∣pum ac libe∣ralitate fideli∣um, qui facul∣tates suas Ec∣clesiae dona∣runt Opus e∣nim habet Ecclesia fa∣cultatibus, & habuit ab antiquo facultates, ad res Ecclesiae necessarias sustinendas. Si verò opes Ecclesiae per in juriam temporum & quorundum audaciam, inscitiam aut ava∣ritiam translatae sunt in abusum, reducantur à viris piis & prudentibus ad sanctum usum. Neque enim connivendum est ad abusum Maximè Sacrilegum. Helvetica Confes. c. 28.
• * 1.126

  Ceux de la Religion qui de leur authoritè jouissent des Dismes que les Ecclesiastiques souloyent lever, seront exhortes de les employer du tout a bons usages, come a l'entre∣tien du Ministere, subvention aux necessites & instructions des Escoliers, come pepi∣niere de l'Eglise, & non a leur profit particulier, sur peine destre censures, jusqu'à suspen∣sion de la Cene, s'ils n'aquiescent a cestavis juste & raisonnable. Syn. de Fig. 1579. ar. 24.
• * 1.127

  La compagnie a juge que l••s dits fer∣miers (des dismes & au∣tres biens Ec∣clesiastiques) se••ont exhor∣tes selon leur devoir de con∣tribuer nota∣ble partie de leur gain pour suvenir aux affaires de l'Eglise, aus∣quells ce re∣venu est natu∣rellement af∣fecté, Synod de V••tré 1583. art. 13. des faits partic.
• * 1.128

  Quod de bonis Ecclesiae in verum u∣sum redigen∣dis à vestris impetratum est, dici non potest quanta laetitia me perfuderit. Calv Epist. l. p. 575.
• † 1.129

  Ego vero, siqui replendis suis crumenis Ecclesiae bona praeda∣ti sunt, non excuso. Et libri nostri, quantopere abhorreamus ab ejusmodi Sacrilegiis, d••serti sunt testes Calv. lib. de Scandalis p. 876.
• * 1.130

  Jam quidem testatus sum, nolle me omnia quae apud nos fiunt excusare: q••in potius non majorem alicubi rationem ha∣beri, ut in eos tantum usus impendentur Ecclesiae reditus, quibus sunt dedicati, mihi di∣splicere profite or: Mecum etiam id gemunt omnes boni. Calv. de Necessit. Reform. Eccles. p. 453.
• * 1.131

  Uniformity in every Reformed Church.
• * 1.132

  Subscription required.
• * 1.133

  Ceux qui se∣ront esleus signeront la Confession de Foy arrestée entre nous, & la Discipli∣ne Ecclesiasti∣que, tant es Eglises ou ils seront esleus, qu'es Colloques ou ils seront envoyes. Disci∣plin. Eccl. des Egl. Ref. de France Chapter 1. des Minist. Article 9.
• * 1.134

  L'article 9. de la Disci∣pline sera s••igneusoment observe. Et à ceste sin y aura en tous les Synodes Provinciaux, Colloques et Consistoires, une copie tant de la Confession de Foy que de la D••scipline Ec∣celsi••stique.
• * 1.135

  Thes Acts are kept in the chiefest Chur∣ches of every Provincial Sy∣nod as at Cha∣reron, Roan, Bo••deaux, &c. Where th y are to be seen.
• * 1.136

  Afin que dorenavent toutes les Eg∣lises de ce Royaume se conforment en l'administrati∣on de la Sainte Cene, les unes aux autres, sans aucune differen c, &c. il est enjoin à tous Pasteurs de grader la simplicité ordinaire, & s'abstenir de toutes façons nouvelles & particulle∣res, comme, &c. Et aussi la coustume de faire ranger le peuple à Tablé••s assis ou debout, au lieu de faire passer les fideles les uns apres les autres, &c. Et les Colloques, & Sy∣nodes auront l'ocit sur ceux qui feront autrement pour les ranger à leur devoir par censures convenables. Synode de St. Maixant, 1609.
• * 1.137

  Si un ou plu∣sieurs du peu∣ple esmeuvent debat, pour rompre l'uni∣on de l'Eglise, sur quelque point de Do∣ctr ne ou de D••sc••pline, ou sur le Formu∣laire du Cate∣chisme, de l'Adminstrati∣tion des Sacra∣ments, ou des Prieres Publiques, & de la Benediction du Mariage; & qu'a cela les particulieres admonitions ne puissent suffisamment remedier; le Consistoire du lieu raschera promptement de resoudre & appaiser le tout sans bruit, & avec toute douceur de la Parole de Dieu. Et si les contredisans ne veulent acquiescer, le Consistoire du lieu priera le Colloque de s'assembler en temps & lieu le plus convenable, ayant preal∣lablement fait faire ausdits contredisans promesse expresse & en regist ée de ne rien semer de leurs opinions en sorte ou maniere quelconque, en attendant la Convention dudit Colloque; sur peine d'estre censures comme Schismatiques; sauf toutefois de conferer avec les Pasteurs & Anciens, s'ils n'ont este enseignes. Et au cas que lesdits contredisans refusent de faire lesdites promesses, ils seront censures comme Rebelles, se∣lon la Discipline Et le Colloque assemble procedera comme dessus. Et si le••dits contre∣disans, ayans esté ouis patiemment, & refutes, demeurent satisfaits, le tout sera enre∣gist••é; Sinon le Synode Provincial sera requis de s'assembler, mesme extraordinaire∣ment si besoin est, au temps & lieu que ledit Colloque jugera le plus propre, apres la p••omesse telle que dessus reite••ée par lesdits contredisans. Le Synode assemble avisera preallablement avec bonne & meure deliberation & consideration, de la matiere, des lieux du temps & des personnes, s'il sera expedient que la conference auec lesdits con∣tredisans se face en la presence du peuple a huys ouverts, & qu'on donne audiance à qui∣conque des assistans voudra parler; sans que toutefois la decision en appartienne à autres qu'aux convoques de la Province, & le tout suivant l'ordre porte par la Discipline. Et alors si lesdits contredisans ne se v••ulent ranger, ils feront les mesmes promesses que dessus, & seront renvoyes au Synode National, ou ordinaire, ou, si la necessi••e le re∣quiert, extraordinairement assemble, lequel les orra en toute sainte liberté Et la sera faite l'entiere & finale resolution par la Parole de Dieu; à laquelle s'ils refusent d'aqui∣escer de point en point, & avec expres desaveu de leurs erreurs en registrees, ils seront retrenches de l'Eglise. Discipl. des Egl. R••form. de France, Ch. des Consistoires, Art. 31.
• * 1.138

  Un Pasteur ou Ancien rom∣pant l'union de l'eglise, ou esmouvant contention sur quelque point de Doctrine ou de la Disci∣pline qui'l av∣roit soussigne, ou sur le formulaire du Catechisme, ou de l'administration des Sacrements, ou Prieres publiques, & Benediction du Mariage, ne se voulant range•• à ce que le Col∣loque en aura determiné sera dessors suspendu de sa charge, pour estre procedé plus outre au Synode Provincial au National. Discip. des. Egl. Ref. de France, Ch. des Consist. Art. 32.
• * 1.139

  Cavins judge∣ment about Non-confor∣mists.
• * 1.140

  Consiliū in∣terea fratribus non possum a∣liud dare, nisi ut Collegam tuum coram Magistratu ad∣moneant ut se patiatur in ordinem redi∣gi. Quòd si pervicaciter recusare insti∣terit, denunci∣ent sibi non esse loco fra∣tris qui com∣munem Disci∣plinam contu∣maciâ suâ per∣turbat. Semper hoc in Ecclesia valuit quod veteribus Sy∣nodis fuit de∣cretum, ut qui subjici com∣munis Disci∣plinae legibus noluerit, mu∣nere abdice∣tur. Neque hîc querenda est hominum au∣thoritas, cùm Spiritus Sanctus de talibus pronunciaverit, Ecclesiam non habere morem contendendi. Valere ergò eum jubeant qui communis societatis jura respuit. Cal. Farel. p. 122. Edit. Ge∣nev. fol.
• † 1.141

  Siquis praefractè Auctoritatem Eccelsiae spernat, nisi ante elapsum annum à con∣tumacia destiterit, à Senatu in exilium annuum ejicitur. Siquis etiam protervius se gerat, Senatus causam suscipit & animadvertit. Calv. Epist. l. p. 311.