Conformity of the ecclesiastical discipline of the Reformed churches of France with that of the primitive Christians written by M. La Rocque ... ; render'd into English by Jos. Walker.

CHAP. III. Of ELDERS and DEACONS.

ARTICLE I.

IN those places where the Order of Discipline is not yet Established, the Election as well of Elders as of Deacons, shall be made as well by the common voice of the People as of the Ministers; but where the Discipline is already established, it shall pertain to the Consistory with the Pastors, to make choice of the fittest Persons, by ardent Prayers, to that effect; And the Parties shall be expresly nominated publickly in the Consistory; and to those which shall be chosen, the Office shall be read, to the end they may know the business they are to be employed in. If they consent to it, they shall afterwards be nominated to the People two or three Sundays, that so the consent of the People may also intervene; and if there be no opposition the third Sunday, they shall be publickly admitted by solemn Prayers, they standing before the Pulpit, and so shall be setled in their Office, subscribing the Confes∣sion of Faith, and the Ecclesiastical Discipline; but if there be opposition, the Matter shall be decided in Consistory; and if it cannot be there determin'd, the whole shall be transmitted to a Colloque, or Provincial Synod.

CONFORMITY.

Having treated of Ministers, and the Schools where they ought to study to attain to the Office of the Holy

Ministry, it follows in order, to speak of those which partake with them of the care in Governing the Flock; That is, of Deacons, and Elders, which amongst us are Secular persons, serving in the Church, and distin∣guished from Ministers; or to speak with the Fathers, from the Clergy; it is then of these two sorts of Per∣sons, and of their Election, that I am to treat, in examining this Article, according to the design and in∣tention of the Compilers of our Discipline.

I'll begin with the Deacons, which as every body knows, are of Apostolical institution; In effect, we find in the 6th Chapter of the Acts, That the Apostles giving themselves up wholly to the Preaching of the Gospel, they desir'd the Church of Jerusalem to chuse out certain persons of good repute for Wisdom and Piety, that they might commit unto them the care of the Poor, which they express, by serving of Tables, that by this means they might the more conveniently attend to Prayer, and Preaching of the Word. St. Chrysostom observes on this place, that this was the first establishing of Deacons, the very name not being till then known, that is, in the Christian Church; as for the Jewish Church, they had their Deacons, as Epiphanius writes in the Heresie of the Ebeonites, which is the 30th, they were called Azanites; and thence probably 'twas that the Apostles took the Original of Christian Deacons; and they called them so, because they served at Tables, and at the distributing of Money to the Poor; It was to that time, those which followed St. Chrysostom, and wrote of the first institution of Deacons, writing on the Acts of the Apostles, as Beda and Orcumenius, have refer'd it.

As for Lay-Elders, such as ours be, I do not find their institution in Scripture, as that of the

Deacons is found; as for the Elders of the Christian Churches, whereof there is mention made in several places in the New-Testament, I am fully persuaded that by them is to be understood Pastors themselves, which were called indifferently Elders, or Priests, and Bishops; I do not except that famous passage, chap. 5. vers. 17. of the 1st Ep. to Timothy.

It is certain that these Elders were all of the same Or∣der, that is to say. They were all Pastors; but because there were several in the same Church, and that some were sitter for Preaching the Word than others, they gave them different employments, according to the di∣versity of Gifts; in my judgment there needs no other proof of this Truth, than the right of Precedency which St. Paul attributes indifferently to all, which he would not have done, had they not been all of one Or∣der; the Greek word also, which he uses, ordinarily imports a precedency which is due only to Pastors, which the Ancients frequently design by this name, particularly Justin Martyr.

But notwithstanding this, I make no question, but the Original of our Elders is very Ancient, and that it ap∣proaches very near to the Apostles days, if they be not rather themselves the Founders of them; and what con∣firms me in this Opinion is, that they establish'd in the Church a Government like that of the Synagogue, a Christian Presbytery, instead of a Jewish one; and as there were Elders amongst the Jews, which had share in Governing the Synagogue, it is very probable that there were also Elders amongst the Christians, People which had part in that of the Church, if not at the very first birth of Christianity, at least there was as soon as the number of them was increased in so great a manner; for then it was there was need of establishing this sort

of Government I have spoke of, and of which the Holy Pen-men have not mentioned the time of its settlement; because it may be they had no particular occasion of doing it, as St. Luke had of writing the History of the Institution of Deacons, which probably might also have been unknown to us, if the murmuring of the Greeks against the Jews, because their Widows were neglected at the ordinary Service, had not oblig'd him to transmit it in writing.

However it be, That it may not be imagin'd I only insist on meer conjectures, and conjectures utterly desti∣tute of the Authority of Tradition, I'll produce the for∣mal Testimony of Hillary, Deacon of Rome, a Writer of the 4th Century, who speaks in this manner. The Synogogue, and the Church afterwards, had Elders, without whose advice nothing was done in the Church; and I can't tell by what negligence the same has been abolish'd, if it be not probably by the slothfulness of Doctors, or rather through their Pride, to make it be believ'd they are some-bodies: It appears plainly by these words of the Deacon Hillary, That the Church had her Elders, as well as the Syno∣gogue, and that very early she began to make use of them, when he began to write his Commentaries on St. Paul's Epistles; for he complains of the abolishing this holy Custom, which in all likelihood held a consi∣derable time after its first institution, and in the very place it self where it was extinct by the negligence and malice of vain and ambitious Men; which doth justify, as I take it, what I have said of its Antiquity, that is to say, That the first establishing of it was by the Apostles, or at least by their immediate Successors, if it were so that we could not find the Footsteps in the Monuments of Ecclesiastical Writers, that immediately followed the Age of the Apostles.

Nevertheless, who knows but Claudius, Ephebius, Va∣lerius, Biton, and Fortunatus, which St. Clement, Disciple of the Apostles, sent to the Church of Corinth, with the Excellent Letter which he wrote to appease the troubles wherewith it was agitated; who, I say, can tell but they were of those Elders whose original In∣stitution we seek for? for he says nothing at all which may induce us to think they were either Pastors, or Deacons. Moreover, in the third Century, Firmilli∣an Bishop of Caesaria in Cappadocia, and one of the most celebrated Prelates of his time, makes mention of El∣ders, which he joyns with Pastors, for the treating of affairs which concerned the good and edification of the Churches, We meet together, saith he, every year, El∣ders and Ministers, to settle and order matters committed to our care, and with common consent to treat of the weigh∣tiest and most important affairs. About fifty years after, Mensurius Bishop of Carthage, having received orders to follow the Emperor's Court, he committed to the trust of certain Elders, saith Optatus of Milvetan, se∣veral Ornaments of Gold and Silver, which appertain∣ed to the Church: But afterwards he made a Note of them, which he gave to an old Woman, with orders to give it to his Successor, if it hapned that he died in his Journey, as it fell out he did; so that Cecilian having been Established in the place of Mensurius, the Woman failed not to give him the Note she had, by vertue of which he called for those Elders to whom Mensurius had committed this trust, in the belief he had that they were good honest men; but these perfidious persons, willing to satisfie their own covetous desires, converted the Gold and Silver to their own private uses, Cecillian was frustrated of his expectation; and as he was going about to compel them, they rent from the

Communion of the Church a good part of the People, and began the Schism of the Donatists, which prov'd so destructive to the Churches of Africa. And what in∣vincibly proves they were Lay-Elders like ours, is, that Optatus expresly distinguishes them from Botrus, and Celesius, which were of the Clergy of the Church of Carthage, and who not attaining to the Degree of Bi∣shops, to which their ambition made them aspire, they herded with these corrupt Elders, together with Lucilla, a factious and powerful Woman, who of a long time endeavoured the ruin of Cecilian.

See here already sufficient Arguments of the truth of the matter we examine; nevertheless because many do imagin that our practise in regard of Elders, is new and unknown to the ancient Church, it will not be a∣miss to insist a little longer on this subject, and to al∣ledg farther proofs, the better to establish the Antiquity of the practise which we defend. I'le begin with the Acts of Justification of Cecilian, and of Foelix of Ap∣tonge, his Ordainer, which are at the end of Monsieur de Laubespine Bishop, of Orleans, his Notes on Optatus Bishop of Mileva in Numidia. In these Acts, which are ancienter than the Council of Nice, there are se∣veral things which directly regard our Subject, as what is said on occasion of Money given by Lucilla a Woman of Quality, to have made Majorinus Bishop, That all the Bishops, the Priests, the Deacons, and the El∣ders, had knowledg of it. And some lines after, a Bishop called Purpurius, writes to Silvanus Bishop of Cirthe, who was accused of several things, To employ those of his Clergy, and the Elders of the People, which are Ec∣clesiastical persons, to the end they might give an ac∣count of the nature of these dissentions; and in the following page there is mention made of a Letter writ to

the Clergy, and to the Elders; and six pages after, one Maximus saith, I speak in the name of the Elders, and Christian People of the Catholick Law.

St. Austin in his third Book against Cresconius, speaks of a stranger Priest, and the Elders of the Church of the Country of M••slitan▪ The Title of his 137th. Let∣ter is conceiv'd in these terms: To my beloved Brethren, the Clergy, th•• Elders, and all the People of the Church of Bonne, or Hippone, whom I serve in the Love of Jesus Christ. There is in this same Father's Sermons on the Psalms, a Synodal Letter of the Cabarsussitan Coun∣cil, which speaking of Primian the Donatist, saith, He was given to be Bishop to the People of Carthage, ac∣cording to the request made of the Elders of the Church by Letters. And in the next Page, there is again mention made of Letters, and Deputies of the Elders of the Church. In the Nineteenth Sermon on the words of our Lord, which is the third in the Appendix of the 10th. Tome, he makes appear wherein consisted one part of the Duty of their Employments. The 100th. Canon of the African Code, attributed to the Council of Carthage in the year 407, speaks three several times of the Elders at Nova Germania; and because there had been some difference betwixt this Church and Mau∣rentius its Bishop, and that nevertheless the Elders de∣puted in this affair to the Synod, appeared not, the Council assigned to Maurentius, the Judges he desired, and left to the choice of the Elders, tho absent, the nomination of those that should be needful to compleat the number; and what is very remarkable in this con∣juncture is, that these Elders defended the right of the People, which were the Bishops opposite party, who complained of their outrage and calumnies.

What I have hitherto writ, does clearly shew, that when the Deacon Hillary complained that the use of El∣ders was abolished, he had a regad to Italy, where it had indeed hapned in sundry places, though the same practise continued elsewhere, as I have justified by many Examples after the time in which this Roman Deacon wrote. I now proceed on farther, and do say, this custom was not extinct in France and Sicily at the end of the Sixth Century; I say first of all in Sicily; for Pope Gregory the First writ to John Bishop of Palermo, and recommends two things to him, one was, To esta∣blish a Receiver by consent of the Elders and Clergy, to give an account yearly, to take away all suspition of fraud: The other was, not to give easie credit to reports that might be made to him of his Clergy, but carefully to examine the truth in presence of the Elders of his Church. I say in the second place, this same practice was obser∣ved in France. In effect, Gregory of Tours has transmit∣ted to us the Letter of an Assembly of Bishops held at Poictiers by the King's Command, to take course a∣bout the disorders of the Monastry of St. Radegonda; and in this Letter the Abbess confesses amongst other things, that she received Earnest for the Marriage of her Neece which was an Orphan; that she received it in presence of the Bishop, the Clergy, and the El∣ders. And in the year 585. King Goutran makes ex∣press mention of the Elders of the Church, which he di∣stinguishes from the Clergy, in the Edict which he addresses to the Bishops and Judges of his Kingdom. Tom. 1. Conc. Gall. p. 391. I can't say but Agobard Bi∣shop of Lions in the ninth Century might design these same Elders, when complaining of Persons of Quality that abused Priests they had in their Houses: He saith, That by reason of these Domestick Chaplains, They

forsook the Churches, the Elders, and the publick service.

Now it follows, I must treat of the form and manner of Electing our Deacons and Elders. The Establish∣ment I examin, distinguishes the places where the Dis∣cipline is not yet setled, from those where it is already received; in the former it requires Election should be made by the Votes of the People and Pastors: In the other, it appoints, that nomination shall be made in the Consistory, and that it shall be signified to the People, to have either their consent, or their refusal; because their Establishment depends on the liking and approba∣tion of the People; the nomination made in the Con∣sistory, no way depriving the People of their Right, seeing the most part of those which do it, that is to say, the Elders and Deacons, do represent the People, and are invested with its power and rights. It is therefore of the People, either mediately, or immediately, that de∣pends the Establishing of Elders and Deacons amongst us. And herein our Discipline has Religiously follow∣ed the practice of the holy Apostles, who referred to the liberty of the People, the Election of the Seven Dea∣cons; the History whereof is mentioned by St. Luke in the 6th. Chap. of the Acts. And 'tis not only in regard of Deacons the Apostles proceeded in this manner, they would also that the whole Church of Jerusalem should have share in Establishing Matthias, who by common consent was added to the Number of the Eleven Apo∣stles; and when they Ordained ordinary Pastors, doubt∣less they did it by the advice of the Assemblies of the People, to the conduct of whom they intended to com∣mit them. Which example the succeeding Christians imi∣tated very exactly, as we have made appear on Artic. 4. of the first Chap. Our Discipline does not therefore prescribe any thing as to what regards the Election of

our Elders and Deacons, but what is very conformable to the practice of the Apostles, and to that of the Pri∣mitive Christians; in short, if in the first Ages of Chri∣stianity the People had a good share in the Vocation of Ministers, of greater reason had they in Establish∣ing of Elders, which were, if it may be so said, the Executors of their Will, and the dispencers of their Rights. And if our Ministers by the ninth Article of the first Chapter, are obliged to sign our Confession of Faith, and Ecclesiastical Discipline, agreeable to what was practiced in the Primitive Church, it cannot be thought strange, that we should also oblige our Elders and Deacons to sign them, because they make up one body with the Ministers of each Church, and do par∣take with them of the conduct of the same Flocks.

II.

Hence forward, as much as possible may be avoided, there shall not be elected for Elders and Deacons of the Church, those which have Wives contrary to the true Religion, accor∣ding to the saying of the Apostle: Nevertheless, that the Church may not be deprived of the labour of several good persons, who by reason of the ignorance of past-time, have Wives of a contrary Religion, they shall be dispensed withal for the present necessity, provided they shew their readiness in instructing their said Wives, and in desiring them to joyn themselves to the Church.

CONFORMITY.

Having established, as we have done, the first Arti∣cle, this has no difficulty in it; for St. Paul requires, That Deacons should hold the mystery of the Faith in a

pure Conscience. He also requires, That their Wives be faithful in all things; and by consequence, in those of Religion and Piety, which should be the only Religion of Jesus Christ both in Husband and Wife, to avoid the great inconveniences which happen by diversity of Re∣ligions, which Tertullian represents very well to his Wife in the Second Book he wrote to her.

III.

The Office of Elders is to have care of the Flock, with the Pastors; to take care the People come to the Assemblies, and that every one frequent the holy Congregations; to give notice of misdemeanors and scandals; to take cognizance, and judg of them with the Pastors; and in general, to have care with them, of all such like things which concern the Order, Support and Government of the Church; so that in each Church there shall be a form of their office in writing, ac∣cording to the circumstance of time and place.

CONFORMITY.

In the Christian Church there has ever been persons appointed to take care of the conduct of those which were Members of it, and to watch over their Flocks, to the end no scandalous actions should be committed therein, nothing that should be unbecoming the pro∣fession of the Gospel. Origen at least tells us, that in his time, which was the third Century, it was so pra∣ctised; for he declares in his answer to Celsus, that there was in the Churches, Persons established to take notice of the life and conversation of those which imbraced the Christian Religion; that when they committed any evil actions, to expel them out of the Congregations; and on

the contrary to receive with great affection all those which lived orderly and well, to the end to improve and make them better from day to day. Tertullian, before Origen, had sufficiently intimated this same practice, speaking in his Apologetick of Censures inflicted on sinners in Christian Assemblies, which banished from their Com∣munion those which were convicted of heinous offen∣ces; for example, of Idolatry, Murder, and of Forni∣cation; which proceeding shews there was in each Church persons intrusted to keep watch over the life and manners of the People; and these persons were the same which we call Elders, which also is the name St. Austin gives them in the nineteenth Sermon on the words of our Lord, and which at this time is the third in the Appendix of the tenth Tome. In this Sermon, which others attribute to Maximus Bishop of Turin, and which is the 66th. amongst those of St. Ambrose, there is to be seen the Name and the Office of Elders, the same in effect as they are amongst us; for the Au∣thor, whoever he be, having observed that Soldiers, and those in any Office, could not bear to be reprov'd, and to be told of their Duty, he speaks after this man∣ner: When the Elders reprove them for any misdemeanor, and that any of them are asked why they are drunk? where∣fore they took away other folks goods? wherefore they com∣mitted murder. They presently answered, What would you have me do? being one of the World, and a Soldier? Do I profess to be a Frier, or a Clergy-man?

IV.

The office of Deacons is to collect and distribute by dire∣ction of the Consistory, the Money belonging to the Poor, to Prisoners, and to sick folks, to visit and have care of them.

CONFORMITY.

It appears by Chap. 6. of the Acts of the Apostles, that the Office of Deacons is what our Discipline does represent, because they were first of all appointed to serve at Tables; that is to say, to take care of the Poor. Oecumenius in his Commentaries on this Chapter of the Acts, I now mentioned, observes expresly, that they were appointed to distribute to Widows and Orphans, with care, the things necessary for their subsistence: According to which, the Enemies of Cecilian Bishop of Carthage, laid it to his charge as a great crime, That being Deacon, he hindered people from giving meat to the Martyrs, whereas he ought to have car∣ried them some himself. Cardinal Julian, who presided at the Council of Basle, remonstrates to Pope Eugenius the Fourth, That there are several things he ought to do himself, and others which he may refer to the care of those which are under him, after the example of the Apostles; who to attend the more free∣ly to the Preaching of the Word, instituted seven Dea∣cons, which served Tables, and the administration of things of less weight.

It is nevertheless true, that in the time of Justin Martyr, it was the Pastor that distributed the Money to the Poor, which was appointed for their Maintenance, which was given by Peoples Charity. But this Di∣stribution in all likelihood was made by the Ministry of Deacons. Tertullian indeed in his Apologetick declares, one had care of the Poor, of Orphans, of Old Folks, of those which had lost their Goods by Shipwrack, of those which laboured in Mines, who were banished in∣to Islands, or detained in Prisons for the Gospel sake;

but he don't mention by whom it was done. The Church of Rome in the time of Cornelius its Bishop, that is, about the middle of the third Century, maintained above 1500 poor, as well Widows, as others, who were reduced to poverty, or afflicted with sickness or infirmities. The charity of that of Antioch was no less conspicuous than that of the Church of Rome, as we find by some of St. Chrysostom's Homilies on St. Mat∣thew, particularly the 67, and 86th. It is true, we are not certain that the Deacons were charged with the care of these two Churches in the days of Cornelius, and of St. Chrysostom; but we know very well, the Deacons amongst us attend on the things for which they were established by the Apostles; that is, that they should take care of the Poor and Necessitous, according to their Primitive institution. It was on this account that Fabian Bishop of Rome divided amongst seven Dea∣cons in the third Century the fourteen Quarters of the City of Rome; that is to say, to the end they should take care of the Poor which were in each of these Quarters, as is to be seen in the Roman Breviary on the 20th. day of January; and as Binnius observes in the Life of Fabian, Tom. Conc. pag. 114. But what the Deacons did at first, was in time performed by the Ministry of Oeconoms and others, of which the ancient Canons make so frequent mention, in such a way: nevertheless, that the Bishop had the chief power in the distribution, which however was not done without the knowledg of these Deputies, when they had taken the place and office of those first Deacons; and that it is so, I explain what Zozomen says of St. Epiphanius Lib. 7. Chap. 27. Read what shall be said on the second Art. of the 4th. Chap.

V.

The office of Deacons is not to Preach the Word of God, and administer the Sacraments: Nevertheless if necessity require, the Consistory may chuse certain Elders and Deacons to Cacechise in Families; as also it is permitted to Elders in absence of the Pastor to read Publick Prayers on working∣days, being chose by the Consistory for that purpose; and that they follow the usual form, in Reading the Canonical Books of the Old and New Testament. As for the Dea∣cons who are wont to Catechise publickly in some Provinces, the inconveniences which have already, or may hereafter ensue, being heard and considered, the Chur∣ches where this custom is not yet introduced, are desired to forbear, and the others where it is, to continue; and to order that the said Deacons, if they are found capable, would enter into the Ministry of the Gospel, as soon as they can pos∣sible.

CONFORMITY.

What I have said of the Office of Deacons, doth highly justifie the Prohibition here made them of Preaching the Word of God, and administring the Sa∣craments, because they were not thereunto appointed; as Oecumenius has observed on Chap. 6. of the Acts of the Apostles; the words whereof we have alledged, in examining the precedent Article. I know very well, that Philip, one of the Seven Deacons established by the Apostles, Preached the Gospel; but I say it was not in quality of a meer Deacon that he Preached, but by vertue of a particular vocation, whereby God made him a Herald of his Grace, and a dispencer of his My∣steries;

therefore he is qualified with the Title of Evan∣gelist, in the 21. Chap. ver. 8. of the Acts; I do not here mention his Preaching Christ at Samaria after the great Persecution raised against the Church of Jerusalem up∣on the death of St. Stephen, because he did nothing there∣in but what the others which were scattered abroad did elsewhere, by vertue of a general vocation which each Believer has right to exercise at certain times, and in certain places. As for Baptizing and instructing the Queen of Aethiopia's Eunuch, the Sacred History in∣forms us, that Philip had an express command by the Ministry of an Angel to do it. In the Primitive Church a Deacon was not permitted to Preach the Word whilst they were Deacons, they must at the least pass from the Order of Deacon, to that of Priesthood, to be qualified to Preach; I said at the least; for if in the East, Priests were suffered to Preach, it was otherwise in the West, where Bishops only performed that function for several Ages. The first Priest that Preached publickly in Africa, was St. Austin, by the power granted to him by Vale∣rius his Bishop, who was by Birth a Grecian, which was found to be irregular, because 'twas contrary to the use and practice of the Churches of Africa, as is obser∣ved by Possidonius in the Life of St. Austin. If amongst us there's found a Deacon that was capable, and had a desire to exercise the Ministry, he was made to pass from one degree to another, and then might Preach the Word, and administer the Sacraments; whereas Dea∣cons were not instituted at first to do the one nor the other.

In effect, if their first Institution permitted them not to Preach, neither did it suffer them to administer the Sacraments, for these two commonly go together; so that if prohibiting them Preaching, they were after∣wards

in process of time suffered to administer the Sa∣craments; besides that things which were joyned toge∣ther were separated, they passed beyond the bounds of their Vocation. Thence it is that Oecumenius, a Writer of the tenth or eleventh Century, which I already have cited several times, confesses that the Deacons of his time were quite different from those established by the Apostles, and an Order quite another thing than the first. In the days of Justin Martyr, that is to say, in the second Century, the Deacons distributed the Bread and Wine of the Sacrament after being Consecrated by the Pastor; which in all likelihood proceeded from a false Interpre∣tation given of these Tables, for the service of which, Deacons were appointed; for they were not Eucharisti∣cal Tables, but common Tables, where distribution was made of things necessary for the Maintenance of Wi∣dows, and Orphans, and other poor People, and where perhaps Christians made their Feasts of Charity, which for a time was practised in the Church. Tertullian, something later than Justin Martyr, testifies, the Eu∣charist was received only from the hand of those which presided, that is, of Bishops and Pastors; in all likelihood 'twas at that time the practice of the Churches of Afri∣ca, and a custom which was not observed in all places. The third Canon of the Council of Ancyra, in the year 314, suffers Deacons which have done nothing unwor∣thy their degree, to distribute both the Symbols. But in the same year, the Council of Arles prohibits them in the 15th. Canon by that term to offer, which he emplies, is taken to administer, according to the Explication which is given it by the 15th. Canon of the second Council of Nice on the same place. The year 462, the great Coun∣cil of Nice forbids them simply to give the Eucharist to Priests. The 25th. Canon of that of Laodicea seems to

forbid them absolutely to distribute the Bread and the Cup; It ought not to be, that Ministers, saith the Council, should distribute the Bread, nor that they should bless the Cup. At that time the term of Ministers implied commonly the name of Deacons; but in the Canons of this Council it denotes a more inferior Order, viz. Subdeacons. In con∣clusion, it must be granted, that we have innovated no∣thing in the Deaconship; and that our Deacons have always kept within the just bounds of their first Institu∣tion, which was to serve at Tables, and to take care of Widows, as St. Jerome observes in his 85 Epistle.

VI.

The Elders and Deacons may be present at the Lectures and Propositions of the Word of God made by Ministers, besides the ordinary Preaching: Or by those made by young Students, and even at the censures made there, and give their advice thereon; but the decision of the Doctrine is principally re∣served to Ministers and Doctors in Divinity, duly called to their Offices.

CONFORMITY.

Besides the usual Sermons Ministers Preach in the Churches, they were wont to Preach by turns in the Colloques they held several times a year, and those Ex∣ercises were called Propositions, much like to those our young Studens in Divinity are wont to make to fit them for Preaching; therefore these kinds of Exercises are subject to the Censures of those before whom they are made; for they were instituted to judge of the Progress which Ministers, as well as Students, did make in their Studies; and because there are Deacons as well as Elders

that sometimes are present, either in the Colloques, in the quality of Deputies, or in the Consistory, whereof they are Members, they are permitted to speak their opinion, which ought not to be thought strange after all which has hitherto been said by the Ancients, seeing also the decision of Doctrines is reserved to the Ministers.

VII.

The Office of Elders and Deacons, as it is at present used amongst us, is not perpetual; nevertheless inasmuch as 'tis prejudicial to change, they shall be exhorted to continue in their office as long as may be; and if they will be discharged, it cannot be without consent of their Churches.

CONFORMITY.

The setling of Elders and Deacons, depending of the will of the Church, in which originally lyes all the Right and Power of Government, and the Church not having thought convenient to make these Employ∣ments perpetual, fearing it might not find persons that would accept them for life, she hath yielded to those which accept of them, the liberty to be discharged, provided they do it in due form, and with the leave of the Churches which called them to this Employment.

VIII.

Neither Deacons nor Elders can expect Superiority or Dominion one over another, whether it be in being nomina∣ted to the People, or in taking place, or giving their judg∣ment, or any thing else relating to their office.

CONFORMITY.

If Ministers cannot pretend precedency one of ano∣ther, as we have fully shewed on Art. 16. of Chap. 1. It would not be reasonable that Elders and Deacons should pretend any Soveraignty over their Companions and Equals.

IX.

The Elders and Deacons shall be deposed for the same cau∣ses as the Ministers of the Word of God, in their degree. It being condemned by the Consistory, if they appeal, they shall remain suspended from their Offices, until things are deter∣mined by a Provincial Colloque, or Synod.

CONFORMITY.

The Deacons and Elders making up with the Mini∣sters one Body, that is to say, one Consistory, and sharing with them the care of conducting the Flocks, it is just they should be punished with the same pains as the Mi∣nisters, when they commit the same Offences, whereof we have treated at large on Articles the 47. and 49. of Chap. 1. to which I refer the Reader.

X.

The restitution of Deacons and Elders which have been deposed, shall not be done but in the same manner as the re∣storing of deposed Ministers is done.

CONFORMITY.

This Article is a necessary consequence of the former; for if the Elders and Deacons are deposed for the same reasons as Ministers, it is evident that the restitution ought to be made in the same manner. Read what has been said on the 35. Art. of Chap. 1.

Notes

• In 1 Tim. 5. 1, 2. apud. Ambrose Tom. 3. p. 582.
• Seniores & Praepo∣siti. Apud Cy∣pri. pag. 144. Optat. l. 1. p. 41. Par. 1631.
• Pag. 268.
• Pag. 276. Inst.
• Tom. 7. Pag. 191. c. 56. Tom. 2. p. 250.
• Tom 8. in Psal. 36. Conc. 2. p. 119. Extr.
• Tom. 2. lib. ••1. Ind. 6 Ep. 49. p. 1083
• Hib. l. 1••. c. 16.
• Lib. de Jure Sa∣cerd. pag. 135. Tom. 2.
• Acts 1.
• 1 Tim. 3.
• Lib. 3. pag. 142. of Cambridge Edit. 1658
• Apolog. c. 39.
• Fascicul. rer. Expet. & fug fol. 32. vers. Coloniae 1535.
• Apolog. 2. pag. 99.
• Cap. 39.
• Apud Eu∣seb. Hist. lib 6. c. 43. p. 244.
• Act. 21.8.
• Ibid.
• Ubi supra.
• Apolog. 2.
• De Coron. c 3 p. 102.
• Tom. 1. Conc. Gall. Ibid.
• Can. 18.