in his Histoire de Meaux condemns as " Prélat scandaleux," a term corroborated by the short account there given of him. Neither of these Bishops was likely to protect the Gospellers, even if he could. Therefore, when we are independently told that Étienne Mangin came from Lorraine to Meaux “pour embrasser la religion réformée" (See note 26), we surmise:either that he had been attracted by Briçonnet's shelter, and by Nicole Mangin's official readership, before the proceedings of 1525; or else, perhaps, that those of advanced view had so grown in numbers and strength at Meaux, that, though compelled to secrecy as mentioned in the text, they could yet offer some religious advantages to a Lorrainer, [Cf. note 13.] Toussaints du Plessis in recording the dangerous progress made by "the heretics" at Meaux, prior to the affair of 1546, states that they held public assemblies for the exercise of their religion. This may generally refer either to earlier years; or to a fresh and bolder policy, possibly Mangin's own; or, further, some of those meetings, supposed secret by Crespin, were perhaps known to the great party of the priesthood.

Upon the whole, prospects were certainly dubious for the Gospellers of Meaux at this time; and their anxiety, which we see through Crespin's medium, had a very solid foundation in hard facts. [Compare Notes 105a, 113, also the Introduction above.]

NOTE 25:

Argentina at Strasburg. The Senate or Council of Strasburg had in 1538 opened a Church there for the benefit of French refugees. Jean Calvin held the post of preacher, and was succeeded by Pierre Brully. While at Strasburg Calvin wrote his tract on the Lord's Supper, which appeared in French in 1540.

NOTE 25а:

CONSTITUTION AND DISCIPLINE OF THE FRENCH REFUGEE CHURCH AT STRASBURG:-A Latin pamphlet of 1551, entitled “Liturgia sacra sev Ritus ministerii in Ecclesia peregrinorum "profugorum propter Euangelium Christi Argentina," by Valerandus Polla, 12°, preserved in the British Museum, gives some account of this. The work is specially interesting to Englishmen as it is dedicated to Edward VI of England; and was probably written by that Poullain who superintended in that reign the Strangers' Reformed Church at Glastonbury. The qualification of the writer to describe the methods of the

Strasburg Church, so early as 1546 or before, may be concluded from a statement in the dedicatory preface, that he had, eight years before writing the pamphlet, gone to the Church at Strasburg, and for some years ministered there as a Presbyter. He claims for this Church, that none are purer or come nearer to that of Apostolic times; though he praises others, including that of Geneva, saying that this last was for many years presided over by Jean Calvin the original founder of the Refugee Church at Strasburg. [As to Poullain, compare Schickler, "Les Églises du Refuge en Angleterre, (1892), Tome I, pp. 59-72].

The chapter of this pamphlet, headed "De ordinatione ministrorum, et eorum institutione, ac de disciplina ecclesiastica," opens with the statement: "Primum episcopus seu pastor totius ecclesiae suffragiis designatur." The writer then describes a method of official nomination, election, examination, approval, and imposition of hands. The elders of the church, together with the pastors of other churches of the city, act in some capacity of moderators to the popular choice; and the election is safe-guarded by repetition and other precautions.

Another section of the chapter speaks of the presbyters or elders, as joined with the pastor for consultation and church management. There are twelve of them if so many suitable can be found. A less elaborate system than that used in the case of the pastor (but with several safeguards) is adopted; the object throughout being, evidently, to obtain men suitable to the office and to their brethren, as well as approved by the people. The person finally chosen receives his office by laying on of hands from the pastor.

There

The same chapter further on speaks of the deacons. are four of them; and their duty is to look after charities and the poor. This office is annual, though that of the presbyters is perpetual; but the method of choice and confirmation is the same. The pastor chooses a fifth deacon to help him in the sacraments; and, seemingly, there is an official musician, for "Choraules etiam à Pastore & Senioribus jubetur."

Again, the elders choose two of their number to compose disputes; which, if too difficult, come before the whole of the elders.

Throughout, no one is allowed to give a vote who has not first professed the faith. There is a section of this chapter on discipline and excommunication. In the case of public or open offences, public repentance (poenitentia) is enjoined for the obstinate, who, if still persistent, are liable to

excommunication. In private or hidden offences, private admonition is generally given in the council of the elders, and persistence would then be openly denounced by the pastor. If this fails, then, after several admonitions and due space of time, excommunication from the church services follows. The friends of the culprit are, however, still to admonish him to repent. If they are successful he may be formally re-admitted to the services. Profession of the faith is necessary to membership of the church. The chapter closes with a prayer for God's blessing on the Senate of Strasburg for harbouring, and favouring, a Refugee Church there.

The reader wil! doubtless imagine that some modifications in detail would be necessary in starting a fresh organization at Meaux, where, notwithstanding the vigour of the congregation from town and country, no Reformed" churches as yet existed. It would be idle to speculate at length on the different offices or positions, held in the new organization at Meaux by each of the fourteeen who suffered. LeClerc was seemingly the "Pastor." Beyond that we cannot speak with any certainty. That the constituted officials, all or most of them, suffered, seems likely. [Cf. note 3.]

NOTE 26:

STEPHANUS MANGINUS: Estienne or Étienne Mangin, or Mengin :-A short account of him is given in an old French manuscript book of the Mangin family, now in the possession of Miss Mangin, of West Knoyle, near Bath. It is there stated that Estienne Mangin originally came from S. Nicolas in Lorraine. He left that place to embrace the Reformed Religion, withdrawing to the town of Meaux en Brie, at ten leagues distance from Paris. He was well acquainted with Meaux, having houses and other property there. [It may be noted by the way, that his christian name was that of the titular Saint of the Meaux cathedral.] He took thither Marguerite his wife, of which marriage were born three children, namely:-François Mangin, born 1531, married Claudina Censier; Perette Mangin; and Marion Mangin. The said Estienne Mangin died at Meaux the 7th October, 1546, a martyr for the Reformed Religion. After putting him to the question ordinaire and extraordinaire, they cut out his tongue, and burned him alive with thirteen others at the Marché of Meaux, in pursuance of the judgment of the Parlement of Paris, for having caused to be preached in his house at Meaux the Word of God. Marguerite his wife was con

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HUGUENOT SOCIETY'S PROCEEDINGS.

erite.

demned to be present at the execution of the fourteen martyrs. who were all burnt alive for having made profession of the Reformed Religion, and to make amende honorable barefoot and holding a lighted wax torch of two pounds weight, to be present at a general procession and ask pardon, etc. And the said Perette and Marion Mangin were ordered to be discharged from prison. The MS. adds that this appears from the history of the Martyrs written by Jean Crespin in the year 1570, dedicated to the faithful of Jesus Christ, book 3, page 162; and that François Mangin was absent from Meaux, and withdrew to Metz.

The memory of Estienne Mangin is preserved by his direct descendants, of that name, in England to-day.

rette.

Telar

Appended is the genealogy of this family. It is furnished 8 by Mr. E. A. Mangin, now living at Aldfield, near Ripon, Yorkshire. Haag's account of this family in "La France protestante" (Paris 1846, etc.,) under the article "Mangin," is tentative and incomplete; while his reference to Mangin of Meaux, under the heading "Le Clerc," indicates a slip of the pen in the christian name. A modern, though undated, letter, in the possession of Mr. E. A. Mangin, gives some colour for the supposition that Estienne Mangin (or Mengin) of 1546 may have been descended from the ancient family of that name, represented by Henry de Mengin in 1180 one of the Barons de Mengin, of Menghen on the Sarre in Lorraine. I leave the suggestion for others to test or work out from the French genealogical authorities. There is said to be a village in Lorraine called Mangienne.

NOTE 27:

PETRUS CLERICUS: Pierre LeClerc was the younger brother of Jean LeClerc, who was executed at Metz in 1524-5. Their mother seems to have been devoted to the Gospellers' tenets, but their father to the contrary view. (See Note 21; Crespin Actiones et M: Martyrum, 46.; also Hist. des Martyrs, Toulouse Ed: 1885, pp. 244, and 494, Note.) The Latin text uses a curious circumlocution to define the theological learning of Pierre LeClerc :-" eo quidem genere sermonis, qui Gallorum proprius est,” (118, verso.) I know not whether this is intended to include the Provençal or Waldensian literature.

NOTE 28.

MANGIN'S HOUSE:-This was at the Grand Marché, as we learn from the text. It was also near to the ramparts, accord