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Subsections
Allowing a View while Prohibiting Teaching it
Tolerating Errors without further Subscription
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Order of Contents
Confession 1599
Book of Discipline 1599
Belgic Confession 1579
Church Members 1596
Foreign Chuches Approving French Confession 1607
Canons of Dort 1620 / 1623
Disciplinary Cases 1644
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On the 1559 French Confession
ed. John Quick, Synodicon (London, 1692)
The Discipline of the Reformed Churches of France 1559
ch. 1, p. xix
“Canon IX. Our Confession of Faith and Church-Discipline shall be subscribed by such as are chosen in the ministry, both into the Churches in which they shall be ordained, and in those unto which they shall be sent.”
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ch. 2, p. xxvi-xxvii
“Canon II. Regents and masters of schools shall subscribe the Confession of Faith and Church-Discipline, and the towns and churches shall nor admit any one into this office without the consent of the consistory of that place.
Canon III. Doctors and professors in divinity shall be chosen by the synod of that province in which our universities do lie, and they shall be examined, not only in lectures made by them upon the authentic edition of the Greek and Hebrew texts of the Old and New Testament… they having first promised that they will with all faithfulness and diligence discharge their duty, and handle the holy Scriptures with all purity, according to the analogy of faith, and the Confession of our Churches, which together with our Church Discipline shall be subscribed by them.”
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ch. 3, p. xxvii
“Canon I… elders and deacons shall be chosen… they shall… be thus ordained unto their offices, they subscribing our Confession of Faith and Church-Discipline…”
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National Synod of Paris 1559
ch. 2, p. 3
“VIII. The deputies-elect [from the churches to the national synod, including the minister and an elder and deacon from each church] shall subscribe our Confession of Faith, both in their own churches in which they were chosen, as in those also from which they be sent…
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X. If a people, not having the ministry of the Word of God fixed and settled among them, should choose unto themselves a pastor: The neighbour-church shall amicably and earnestly entreat him to confer with them, and exhort him to subscribe the Confession of Faith, and Church-Discipline established among us: And in case of refusing such subscription, three or four ministers of the next Churches shall assemble together with their elders, and shall then declare him a schismatic, and the people shall be advised to avoid such a person. But in case of non-conforming to our discipline, he may not be declared schismatic, until such time as the provincial synod shall have ordained some other course to be taken with him.
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XXVI. In those places in which Church-Order is not yet established, both elders and deacons shall be chosen by the common suffrage of pastor and people; but where discipline is already constituted, it shall be done by the minister and Church-council, who shall give them their charge, and they shall subscribe the Confession of Faith professed and avowed by us, then they shall be presented unto the people…”
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National Synod of Verteuil 1567
ch. 3, p. 72
“XVII. Whenever elders and deacons are received into office, they shall subscribe our Confession of Faith and Church Discipline, or else make a public protestation to observe it.”
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National Synod of Rochelle 1571
ch. 3, ‘Observations upon the Church-Discipline’, p. 93
“V. Under the ninth shall be added, ‘And the Church-discipline and Confession of Faith shall be signed and subscribed by the minister-elect.’
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National Synod of Nimes 1572
ch. 4, p. 107
“XVIII. This shall be placed next in order to the 10th of Consistories: If one or more of the people stir up strife, and thereby break the Churches union in any point of doctrine, discipline, or the Form of Catechising, Administration of Sacraments, or of public prayers and celebration of marriage, and that private admonitions prove ineffectual to suppress them, then the consistory of that church shall presently endeavour to compose and appease the whole without any noise, and with all sweetness by the Word of God.
And in case the dissenters should not acquiesce in their determination, that consistory shall entreat the colloquy to meet at such time and place as may be most convenient, having first of all obliged the dissenters in express terms, and those on record not in any manner of way to spread abroad their opinions until the meeting of the said colloquy, on pain of being dealt with as schismatics; excepting always freedom of conference with pastors and elders, in case they have not been sufficiently instructed.
But and if the said dissenters refuse to give those fore-mentioned promises, then shall they be censured as rebellious persons, according to the Discipline. And the colloquy being met shall proceed as was above directed. And in case the said dissenters after a patient hearing and refutation rest fully satisfied, the whole business shall be registred:
But if not, and extraordinary necessity so require, the provincial synod shall be entreated to meet at such a time and place as the said colloquy shall judge most convenient, the former promises having been once again repeated by the dissenters. And the synod being assembled, they shall with very great and mature deliberation advise and consider of the matter, places, times, and persons, whether it be expedient that another conference be held with these dissenters, and publicly with open doors before the people, and whether liberty of speaking may be granted unto any of the assistants; which if it be, yet the determination of the point in controversy shall not be left unto them, but to the provincial deputies, according to the known rules of our Discipline.
And then if the said dissenters refuse conformity, they shall, promising as before, be dismissed over to the ordinary national synod; or if there be one at that time extraordinarily assembled, they shall be heard in it with all holy freedom. And here shall be the final and absolute decision made of this controversy from the Word of God; whereunto if they refuse a full and entire obedience, and in plain and express terms do not renounce their recorded errors, they shall be cut off by the sword of excommunication from the body of their churches.
A pastor or elder breaking the Churches union, or stirring up contention about any point of doctrine or discipline which he had subscribed, or about the Form of Catechising, Administration of Sacraments, Public Prayers, or celebration of marriage, and not conforming to the determination of the colloquy, shall be then suspended from his office, and either the provincial or national synod shall finally proceed against him.”
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National Synod of Gergeau 1601
ch. 2, p. 210
“II. The Confession of Faith being read, the pastors and elders did all unanimously protest to live and die in the said Confession, and that it is the doctrine taught in the churches of their provinces.”
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ch. 3, p. 212
“XXXIV. This article shall follow next in order unto the fourth [in the Book of Discipline], The first act in the first sessions of our national synods shall be the reading our Confession of Faith, and the Book of Discipline.”
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National Synod of Privas 1612
ch. 5, p. 349
“Article 16. The Church-Discipline being read, was unanimously approved by all the deputies then present, who promised to observe it and see it observed in their respective provinces.
And this Assembly gave an express charge to Monsieur Valleton, pastor of the Church of Privas, to get the Confession of Faith, and the Book of Discipline transcribed, that so the copies of them might be signed and subscribed by all the deputies of this Assembly, and the subscribed copy shall be deposited in the hands of the deputies of that province which is appointed to summon the next National Synod.”
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Regarding Ordinands
3rd National Synod of Charenton 1644 / 1645
ch. 10, p. 455
“And all students in divinity are most expressly enjoined, upon pain of being declared unworthy of ever serving in the sacred ministry, to raise any stirs or debates about unnecessary questions, as concerning the order of God’s decrees, of universal grace by the preaching of nature, which may lead and bring men unto salvation, points only propounded and advanced by pure curiosity, and for the exercise of men’s wits.
And all examiners of our proposans in order to the ministry, shall proceed in that business with very much charity, exacting from them nothing but what is demanded by the canons of our discipline; and provided they give that satisfaction which is requisite, by signing the Confession of Faith, the Liturgy of our Churches, and the Canons of Alez, Charenton, and Alenson, and this present act, they shall be approved and admitted.”
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On the Book of Discipline 1599
ed. John Quick, Synodicon (London, 1692)
3rd National Synod of Rochelle, 1607, ch. 10, p. 291
“20. Our brethren in the Baylywick of Gex shall subscribe the Church-Discipline, yet with this restriction, that they shall not be obliged unto some particular canons, which shall be excepted by name in their subscribed copies, and this because of their present estate and circumstances.”
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In Relation to the Belgic Confession
ed. John Quick, Synodicon (London, 1692)
National Synod of Figeac, 1579, ch. 3, p. 133
“XXXVII. The [Belgic] Confession of Faith presented by the Churches of both Languages, Dutch and French, in the Low Countries, has been approved by this Synod, and the Provincial Deputies have promised in the name of their Churches to subscribe it, if need be.
And it was consulted on by this Assembly, what means would be most proper to reunite the several confessions of all those nations which agree in doctrine, into one common confession, and which may be hereafter approved by all these nations. And this pursuant to the project laid down in the late conference at Neustadt, September 1577.”
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National Synod of Vitre, 1583
ch. 2, pp. 143-44
“II. And whereas the brethren [of the Low Countries] their deputies have tendered unto this synod the [Belgic] Confession of Faith, and Body of Church-Discipline owned and embraced by the said Churches of the Low Countries; this Assembly having humbly and heartily blessed God for that sweet union and agreement both in doctrine and discipline, between the Churches of this kingdom and of that republic, did judge meet to subscribe them both; and it did also request those our brethren their deputies reciprocally to subscribe our Confession of Faith, and Body of Church-Discipline; which in obedience to the commission given them by their principals, they did accordingly; thereby testifying that mutual harmony and concord in the doctrine and discipline of all the Churches in both nations.
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IV. And forasmuch as this holy union and concord established between the Churches of France and those of the Low Countries seems necessarily to demand their mutual loves and assistance: This Assembly does judge meet, that the Churches of both the nations shall lend and borrow their ministers reciprocally, according as their respective necessities shall require.”
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ch. 4, p. 151
“XIV. This Assembly gives its approbation to that excellent work of our dear brother monsieur Salnar, minister in the Church of Castres, styled, Hamonia Confessionum [The Harmony of the Confessions]; as being most useful and needful for these our times; judging also, that it would do singular good service if it were rendred into our French tongue; and therefore the Province of Higher Languedoc is charged by this synod to get it translated, and to prefix an epistle commendatory to the said book, in the name of their said province.”
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Church Members: Do Not need to Assent to the Confession
ed. John Quick, Synodicon (London, 1692), National Synod of Saumur 1596
ch. 4, p. 180
“XI. The article of the same synod about registring the names of persons newly admitted into Church-fellowship with us, shall be observed; and as touching the subscribing their own names, this shall be added: ‘If it may be done.'”
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On other Churches giving an “entire Approbation” to the 1559 French Confession 1607
ed. John Quick, Synodicon (London, 1692), 3rd National Synod of Rochelle, ch. 1, pp. 263-64
“The answers of his highness, the Prince Elector Palatine returned unto the letters of the Synod of Gap, by which he had been intreated to endeavor the Uniting of the Protestant Churches, being read, as also those others from the Ecclesiastical Senate of the Palatinate, from the University of Heidelberg, from the provincial synods of Holland and Zeeland, from the County of Hannaw, and the Classis of Lauzanna, Morges, Iverdon, from the Canton of Bern, and Church of Geneva:
This Assembly (having found evident testimonials in them of their sincere affection to the seeking and procuring the common good, and in special an entire approbation of the [1559] Confession of Faith owned and received in the Churches of this Kingdom) does render most hearty thanks unto God, for vouchsafing us so great a benefit, well-hoping, that by their persisting in it, the Lord will be pleased graciously to touch the hearts of them, who as yet dissent from us, and disagree with us, to embrace it also. And all persons are exhorted to be mighty wrestlers with God in humble and ardent prayers that it may be effected.”
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Article relating to the Canons of Dort
Sinnema, Donald – pp. 121-26 in “The French Reformed Churches, Arminianism and the Synod of Dort” in The Theology of the French Reformed Churches... (Reformation Heritage Books, 2014)
The French Reformed Churches, in a national synod in 1620 enthusiastically “received and approved” the Canons of Dort “by a common consent, as conforming to the Word of God and the [1559] Confession of Faith of our churches,” and instituted subscription to them for “all members of the French provincial synods” with the following strict formula:
“I, N.N., do swear and affirm before God and this holy assembly that I do receive, approve, and embrace all the doctrine taught and decided by the Synod of Dort, as entirely conforming (entierement conforme) to the Word of God and the Confession of our churches. I swear and promise to persevere in the profession of this doctrine during my whole life, and to defend it with all my ability, and that I will never, neither by preaching, nor by teaching in the schools, nor by writing, depart from this rule (regle)…
So may God help me, and be gracious to me, as I swear all this before him without any ambiguity, equivocation or mental reservation.” (p. 123)
However, due to push-back on various issues from various quarters, the next national synod in 1623 loosened the subscription formula to:
“We, the undersigned pastors and elders… declare with all possible sincerity that the… Canons are grounded on the Word of God and conform to the [1559] Confession of Faith approved and received in the Reformed Churches of this Kingdom…” (p. 126)
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Disciplinary Cases 1644 / 1645
ed. John Quick, Synodicon (London, 1692), 3rd National Synod of Charenton
ch. 11, p. 460
“17. The Sieur Codure, formerly pastor and professor of divinity in the Church and University of Nismes, having sent letters with a diatribe of his, dedicated unto this Assembly, in which he pretends to reconcile the differences between the Protestants and the Church of Rome concerning Justification, and demanded audience of it: According to his request, he was admitted to propound the reasons and motives of his design.
Which having done, there was a most serious remonstrance made him of the great wrong he had done;
First, unto the truth of God, in taking upon him to reconcile contradictory opinions, and utterly inconsistent one with the other.
And then secondly, how injurious he was unto the Protestants, in oppugning as erroneous their common Confession, that so to their prejudice he might advantage the Romish Church, which does notoriously confound two of the greatest blessings of God, and inseparable one from the other, though yet always distinct in themselves; to wit, the sinner’s absolution before the tribunal of God, upon the account of the merits of Christ Jesus, his obedience imputed to him, and regeneration wrought in the heart of man, by the sanctifying operation of the Holy Ghost.
And lastly, how much an enemy he was unto himself, in forsaking his ministry, and the cure of souls, to become an advocate of such a vile and ungodly cause as is this of the Papacy, which is altogether unreasonable in him, for that he undertakes things impossible.
But he still protesting that he never intended to, and never would depart from the Orthodox Creed professed in our Churches, and offered to purge and acquit himself from all suspicions that might be had of him by his voluntary subscribing the principal articles of the doctrine of truth, from which he was supposed to have swerved and declined: They were thereupon offered to him; which when he had as freely and in general signed and subscribed, as he had offered to do it, yet it being done with hesitation for some time, and this also attended with ambiguous expressions, the Assembly was constrained to doubt of his sincerity; and it was the rather feared, for that after the subscription required, he resolutely refused to follow his vocation, and the counsel of his brethren, discovering an unworthy disdain and scorn of that holy and honorable employment in the ministry of the Gospel, whereunto in his younger days he was called by God.
All which considered, the synod interdicted him all the offices of the sacred ministry, and of the profession of theology, and enjoined both the province, and that particular church where he constantly resides, to watch over his deportments, and to give an accompt of him and his conversation unto the next national synod, which may, according to what testimonials they shall receive of him, and his future carriage, proceed unto his restoration.”
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ch. 15, pp. 476-77
“Article 1… the Sieur de la Milletiere… a fellow who would not submit himself unto their judgment and authority, and who has told the world that for these two last years he had no other intention than to incorporate himself into the communion of the Church of Rome, and to form a party against all the Reformed Churches, impugning with might and main the common confessions of all Protestants, perpetually accusing them of contemning the Catholic, that is, his Romish Church, and of schism from it, and propounding to them for the Rule of their Faith the Acts and Canons of the Council of Trent…
But the said de la Milletiere having given it under his own hand in writing that he would submit himself unto the judgment of this synod; when as the commissioners, whom he himself had nominated, brought in their report…
the Synod did once more refuse him, especially, because that he had fully opened his intentions, and in formal words declared that by that writing subscribed with his own hand, he never promised to submit his doctrine, but himself and person to the judgment of the Assembly; who taking, as in truth they could not but take this distinction, such an one as it was, in any other sense than a notorious scorn of their just and charitable endeavours for his eternal welfare; They told him plainly, that neither they nor any of their commissioners would waste a moment more of their precious time about him, and adjured him…
to give Glory unto God, and to relinquish his most impious designs; and added farther, that they did as the National Synod of Alanson had done before them, declare, that for diverse years past he was not to be reputed a member of our Reformed Churches.”
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Related Pages
On Subscription to Confessions by Church Officers
Confessional Subscription In Scotland