THE VOWS OF MINISTERS AND ELDERS.
James Dodson
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In the General Assembly, 1700, c. 11, it is enacted as follows:—
“The General Assembly appoints that all ministers and ruling elders belonging to this National Church subscribe the Confession of Faith as the confession of their faith, according to the Act of Assembly, 1690, and the formula agreed upon in that Assembly, held in the year 1694, Act 11, s. 6; and that this be done betwixt and the next General Assembly.”
This of course implies that all office-bearers declare as the “confession of their faith” the principle of worship affirmed in the Confession, and which, as being at the time well understood, is inconsistent with the recent innovations.
To make the matter more secure, in appointing the Commission of Assembly by the 6th Act of Assembly, 1717, the following are given amongst other special instructions, and it is important to observe that this code of instructions has been enacted since by the Assembly from year to year in a special clause to that effect, “as if the same were specially here inserted.” Here are part of these permanent instructions (see Act of Assembly 1717):—
“The Commission are empowered and appointed to take care that what is enacted and ordered by this and preceding Assemblies be duly observed by all concerned.
“The Commission, as often as they see cause, are empowered to apply to his Majesty, or any inferior magistrate, for the countenancing of and concurring with the judicatories of the Church, in what the law allows, and putting in execution the laws against Popery and profaneness, and seeking redress of grievances and abuses committed contrary to the established doctrine, worship, &c., of this Church.
“The Commission are empowered to take special care to keep and maintain unity in the Church upon all emergents,
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especially among the ministers thereof, and to gain such as separate therefrom, and to suppress error and schism in this Church, &c.
“The Commission are to take notice of what misrepresentations shall be made either at home or abroad of the doctrine, worship, discipline or constitution of this Church, and to take all proper methods for the vindication thereof. . . .
“Also to hold hand to the execution of the eighth Act of that Assembly (1707) for suppressing Popery, and preventing the growth thereof, and likewise the Fifteenth Act of that Assembly against innovations in the worship of God.”
Following out since that period the objects of the Revolution Settlement, and the provisions of the Acts and regulations to which reference has been made, every minister and preacher of the Established Church upon admission is now asked, in terms of Act 10, Assembly 1711, inter alia—
“Do you sincerely own and believe the whole doctrine contained in the Confession of Faith, approved by the General Assemblies of this Church, and ratified by law in the year 1690, to be founded upon the Word of God; and do you acknowledge the same as the confession of your faith; and will you firmly and constantly adhere thereto, and, to the utmost of your power, assert, maintain, and defend the same, and the purity of the worship as presently practised in this national Church, and asserted in the Act 15, Assembly 1707, entitled, Act against Innovations in the Worship of God?”
Again—
“And that, according to your power, you shall maintain the unity and peace of this Church against error and schism, notwithstanding of whatever trouble or persecution may arise; and that you shall follow no divisive courses from the present established doctrine, worship, discipline, and government of this Church? Act 1711, c. 10.—Hill’s Practice of the Church Courts, pp. 61-2.
The questions put to elders, on the other hand, include the following:—
“Do you sincerely own and believe the whole doctrine of the Confession of Faith approven by the General Assembly of this
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national Church, and ratified by law in the year 1690, to be the truths of God; and do you own the whole doctrine therein contained as the confession of your faith? Do you sincerely own the purity of worship authorised and practised in this Church? . . . Do you promise that in your practice you will conform yourself to the said worship, that you will submit yourselves to the said discipline and government, that you will never endeavour directly or indirectly the prejudice or subversion of the same, and that you will follow no divisive courses from the present establishment in the Church.”—Hill’s Practice of the Church Courts, p. 7.
The following Formulas are now in force as subscribed by the different office-bearers of the Church, and they all prove the jealousy of the Church in regard to purity of worship as well as to soundness of doctrine. In the Assembly 1694, Act 11, the Formula of Subscription to the Confession of Faith for Ministers and Elders, but which is now in force for Elders only, is as follows:—
“I ——, do sincerely own and declare the above Confession of Faith, approved by former General Assemblies of this Church, and ratified by law in the year 1690, to be the Confession of my Faith; and that I own the doctrine therein contained to be the true doctrine, which I will constantly adhere to; as likewise, that I own and acknowledge Presbyterian Church government of this Church, now settled by Law, by Kirk-Sessions, Presbyteries, Provincial Synods and General Assemblies, to be the only government of this Church, and that I will submit thereto, concur therewith, and never endeavour, directly or indirectly, the prejudice or subversion thereof; and that I shall observe uniformity of worship and of the administration of all public ordinances within this Church, as the same are at present performed and allowed.”
In the Assembly 1711, X., are the Questions to Probationers and Ministers already quoted; and the Formula still in use for ministers and probationers is as follows:—
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“I, ——, do hereby declare, that I do sincerely own and believe the whole doctrine contained in the Confession of Faith, approven by the General Assemblies of this National Church, and ratified by law in the year 1690, and frequently confirmed by divers Acts of Parliament since that time, to be the truths of God; and I do own the same as the confession of my faith; as likewise, I do own the purity of worship presently authorised and practised in this Church, and also the Presbyterian government and discipline now so happily established therein; which doctrine, worship, and Church government, I am persuaded, are founded on the Word of God, and agreeable thereto: and I promise that, through the grace of God, I shall firmly and constantly adhere to the same, and, to the utmost of my power, shall, in my station, assert, maintain, and defend the said doctrine, worship, discipline and government of this Church, by Kirk-Sessions, Presbyteries, Provincial Synods, and General Assemblies; and that I shall in my practice conform myself to the said worship, and submit to the said discipline and government, and never endeavour, directly nor indirectly, the prejudice or subversion of the same; and I promise, that I shall follow no divisive course from the present establishment in this Church; renouncing all doctrines, tenets, and opinions whatsoever, contrary to, or inconsistent with, the said doctrine, worship, discipline, or government of this Church.”
In the Assembly 1782, VIII., there is a Standing Act (i.e., it has passed the Barrier Act) entitled “Act respecting the licensing of Probationers,” of which the following is an excerpt:—
“. . . do, therefore, enact and appoint, that the questions appointed by Act 10th, 1711, be put to all such as pass trials; and likewise that they shall subscribe the Formula set down in the said Act, before they be licensed to preach the gospel. And the General Assembly strictly prohibits the licensing of any person whatsoever, who shall not give explicit and satisfying answers to these questions; and discharge any Presbytery to make use of any other questions or Formula.”
In reference to this it has been said, “The Act 1711, X., concerning probationers, and settling ministers, never received the explicit approbation of the Presbyteries of the Church; but being
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generally observed, it came, by long and uniform practice, to be considered as a constitutional law.’ The above is a note—doubtless by Principal Hill—on the dicta laid down by him on the “Legislative Power” of the Assembly in his “View of the Constitution.” It is added, “A more distinct and comprehensive Act anent licensing probationers . . . was passed into a standing law in the Assembly of 1782.”
The Act 1711, X., would thus clearly appear to be one of those which, in the text, are said to “have acquired the authority of standing laws, either by the tacit acquiescence of the Church during a long course of years, or by the explicit approbation at length obtained from a majority of presbyteries.”
It may well be doubted, however, if there was any occasion to seek the approbation of Presbyteries for passing the Act 1711, X., as it is only an Administrative Act carrying out Acts of Church and State then and still in force.
We may here also add the Act of Assembly 1783, X., entitled “Act anent the Form of Commissions.” It is in use for ministers and elders to the Assembly, and for elders to Presbytery and Synod:—
“At _____ the Presbytery of _____ did and hereby do nominate and appoint _____ ministers at _____ and _____ ruling elder, their Commissioners to the next General Assembly of this Church, indicted to meet at Edinburgh the _____ day of May next to come, or when and where it shall happen to sit; willing them to repair thereto, and to attend all the diets of the same, and there to consult, vote, and determine, in all matters that come before them, to the glory of God and the good of His Church, according to the Word of God, the Confession of Faith, and agreeably to the Con-
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stitution of this Church, as they will be answerable; and that they report their diligence therein at their return therefrom. And the said Presbytery do hereby testify and declare, that all the ministers above named have signed the Formula enjoined by the Tenth Act of the Assembly 1711; and that the Ruling Elder above written has signed the Formula prescribed by the Eleventh Act of the Assembly 1694: and further, that the said Elder is of unblemished character, circumspect in his walk, regular in giving attendance on the Ordinances of Divine Institution, and behaves in other respects agreeably to his office: all which the Presbytery hereby attest on proper information.”
Similar formulas are used in Non-established Presbyterian Churches.