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Order of Contents
Articles & Books
History
Primary Sources
Elders & Deacons
Church Membership 1
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Articles & Books
1600’s
Durham, James – pp. 385-88 of pt. 4, ch. 14, ‘What is to be done in order to union about divisions concerning doctrinal determinations?’ in The Dying Man’s Testament… (1659)
Durham’s context is not precisely subscription, but the whole chapter elucidates timeless ethical principles, including means, methods and ends, which may apply to subscription issues.
“…it is not simply unlawful or hurtful to truth for a Church-judicatory, out of respect to peace in the Church, to condescend abstractly to waive a ministerial decision without wronging of the matter;” – pp. 385-86
“…in such cases, where two parts of a Church are divided, having independent authorities as to one another, and there being contrary determinations in the same question, it seems convenient and necessary for peace, that either both should waive their decisions, or that both should permit the decisions of each other to stand and be in force, to such only as should acquiesce therein, and willingly acknowledge the same.” – p. 387
“where there is nothing like a parity or equality, but the division is in the same one Church betwixt a greater and smaller number, and the greater will not be induced to remove their determination, it is no way sinful to the lesser to join with them notwithstanding thereof, they having their own freedom and liberty cautioned, as was formerly said; Yea, this seems not unexpedient that they should do for the good of the Church. ” – p. 387
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1900’s
Reid, John K.S. – ‘Confessional Subscription: a Personal View’ in The Westminster Confession in the Church Today: Papers prepared for the Church of Scotland Panel on Doctrine (Edinburgh: St. Andrews Press, 1982), pp. 132-40
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2000’s
Fentiman, Travis – 4. “White Towers & Unifying Christ’s Church” in “Editor’s Extended Introduction” in English Puritans, A Refutation of the Errors of Separatists (1604; RBO, 2025), pp. 160-89
“The principles that have been learned and our rebalancing of priorities ought to not only show us that the unifying of Christ’s Church is possible, but it is obligatory and this ought to cause us to endeavor after it…
The civil allowance of the more sound protestant denominations in England [in 1690]… could only tend toward facilitating and cementing those denominations into remaining separate, entering us into modern denominationalism. To seek to reverse that trend, Phil.
3:15-16, “whereto we have already attained, let us walk by the same rule, let us mind the same thing,” will be expounded and cleared from the separatistic construction often put on it.
Lastly, principles of Scripture, Westminster, the Scots and the London presbyterians for unifying the Church will be laid out and recommended, versus erecting denominational white towers. The fundamentals (at least) of Christianity will be seen to be sufficient and obligatory Scriptural doctrinal grounds for organic Church union (with
all due care and prudence), as the post-apostolic early Church, many of the reformed (including the leading Scottish covenanter James Durham) and the London presbyterians taught, it being no sin, but a divine obligation for the stronger to help and be united to the weaker (though they must relinquish rights and privileges for the here now to do so).
Consequently, secondary teachings and practices which do not tend to overturn the fundamentals or the power of godliness will be seen to be no grounds for division, or schism. Objections will be resolved and the reform of Christ’s one Church will be encouraged and set on its way.” – p. 160
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On the Post-Reformation & After
Article
1900’s
Duncan, III, J. Ligon – ‘Owning the Confession: Subscription in the Scottish Presbyterian Tradition’ in ed. David Hall, The Practice of Confessional Subscription (1997), pp. 77-91
Duncan argues for strict subscription through the Scottish Post-Reformation.
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Books
1900’s
Innes, A. Taylor – The Law of Creeds in Scotland: a Treatise on the Relations of Churches in Scotland Established and not Established to the Civil Law (Edinburgh: Blackwood & Sons, 1902) 415 pp. ToC
Innes (1833–1912) was a civil Advocate.
“This is not a book of Church law. It does not profess, that is, to give the internal or administrative law of any Church, as to its creed or otherwise. It is a book of the civil law of Scotland in its relation to the Church.” – p. v
Donaldson, James – The Westminster Confession of Faith & the Thirty Nine Articles of the Church of England: The Legal, Moral & Religious Aspects of Subscription to Them (London: Longmans, Green & Co., 1905) 200 pp. ToC
This was published in the context immediately following the union of the Free Church of Scotland that formed the United Free Church of Scotland in 1900. Donaldson includes reflections on the constitutionalist party that continued the Free Church of Scotland after 1900.
M’Crie, C.G. – The Confessions of the Church of Scotland: their Evolution in History (Edinburgh: MacNiven & Wallace, 1907) 320 pp. ToC
Cooper, James – Confessions of Faith & Formulas of Subscription in the Reformed Churches of Great Britain & Ireland, especially in the Church of Scotland (Glasgow: MacLehose & Sons, 1907) 120 pp. ToC
Cooper (1846–1922) was a Church of Scotland minister and church historian. He was a leading Scoto-Catholic of his day (having an emphasis on catholic Christianity). This work is documentary and very helpful in numerous regards.
ed. Macleod, Donald – Hold Fast Your Confession (Edinburgh: Knox Press, 1977)
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On the 1500’s
Article
MacDonald, Alan R. – ‘The Subscription Crisis & Church-State Relations’ in Scottish Church History Society (1994), pp. 222-55
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On the Mid-1600’s
Milne, Garnet H. – pp. 275-84 in ch. 7, ‘Subscription & the Westminster Confession’ in The Wesminster Confession of Faith & the Cessation of Special Revelation (Wipf & Stock, 2008)
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After 1690
Articles
Lamont, David – Subscription of the Confession of Faith of the Church of Scotland, consistent with Liberty of Conscience; or an Attempt to Vindicate it from the Misrepresentations of those who Maintain the Contrary (Ediburgh: Booksellers, 1790) 69 pp.
Kidd, Colin
‘Scotland’s Invisible Enlightenment: Subscription & Heterodoxy in the Eighteenth-Century Kirk’ in RSCHS, 30 (2000), pp. 28-59
‘Subscription, the Scottish Enlightenment and the Moderate Interpretation of History’ in Journal of Ecclesiastical History, 55, no. 3 (2004), pp. 502-19
Gebbie, David – ‘Confessional Subscription: Indigenisation without Assimilation’ (2022) at Presbyterian Picante
Gebbie is a Presbyterian Reformed Church minister, and treats of Scottish subscription formulas and American ones as related to the Presbyterian Reformed Church (denomination).
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Books
Hamilton, Ian – The Erosion of Calvinist Orthodoxy: Seceders & Subscription in Scottish Presbyterianism (1990) 235 pp. ToC
Steers, Anthony David Garland – ‘New Light’ Thinking & Non-Subscription amongst Protestant Dissenters in England & Ireland in the Early 18th Century, & their Relationship with Glasgow University & Scotland unpublished doctoral thesis (University of Glasgow, 2006)
Sealy, Charles Scott – ch. 2, ‘Confessional Subscription in the Church of Scotland’ in Church Authority & Non-Subscription Controversies in Early 18th Century Presbyterianism PhD thesis (Univ. of Glasgow, 2010), pp. 66-103
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On the 1800’s
Booklet
Alliance of Reformed Churches holding the Presbyterian System – Report of the Scottish Sub-Committe on Creeds & Formulas of Subscription to the General Presbyterian Council to be held at Philadelphia in 1880 (1880) 105 pp. no ToC
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Historical
From the Reformation to Today
Article
Duncan, III, J. Ligon – ‘Owning the Confession: Subscription in the Scottish Presbyterian Tradition’ in ed. David Hall, The Practice of Confessional Subscription Buy (1997)
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Book
Cooper, James – Confessions of Faith & Formulas of Subscription in the Reformed Churches of Great Britain & Ireland, especially in the Church of Scotland (Glasgow: MacLehose & Sons, 1907) 120 pp. ToC
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Primary Sources on Subscription to Scottish Confessions, etc.
Order of
1st Book of Discipline 1560
Scots Confession 1560
Book of Common Order 1560
Against Separatists 1567
Clergy 1572
Suspected Heretics 1579
National Covenant 1581
All Ministers 1588
2nd Book of Discipline 1590
Subscribe but not Swear 1620 / 1657
National Covenant 1638
General Assembly 1638
Henderson 1641
Rutherford 1642
Westminster
Form of Church Government
Confession 1647
Larger Catechism 1648
Shorter Catechism 1648
After Westminster
WCF 1690
Formulas 1693-1694
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The First Book of Discipline 1560
Note that this document was never officially approved by the Church or State.
Head 4, Concerning Ministers, Admission to Office
“We judge it expedient… that some special minister make a sermon touching the duty and office of ministers… Commandment should be given as well to the minister… that he with all careful diligence attend upon the flock of Christ Jesus over the which he is appointed preacher. That he will walk in the presence of God so sincerely, that the graces of the holy Spirit may be multiplied into him, and in the presence of men so soberly and uprightly, that his life may confirm in the eyes of men, that which by tongue and word he persuaded unto others…
We are not ignorant that the rarity of godly and learned men, shall seem to some a just reason why that so straight and sharp examination should not be taken universally, for so it shall appear, that the most part of the Kirks shall have no minister at all. But let these men understand, that the lack of able men shall not excuse us before God, if by our consent unable men be placed over the flock of Christ Jesus. As also that amongst the gentiles godly and learned men were also rare, as they be now amongst us, when the apostle gave the same rule to try and examine ministers, which we now follow.
And last, let them understand that it is alike to have no minister at all, and to have an idol in the place of a true minister: Yea and in some case it is worse, for those that be utterly destitute of ministers, will be diligent to search for them; but those that have a vain shadow, do commonly without further care content themselves with the same, and so remain they continualy deceived, thinking that they have a minister, when in very deed they have none. For we cannot judge him a dispensator of God’s mysteries, that in no wise can break the bread of life to the fainting and hungry souls. Neither judge we that the sacraments can be rightly ministred by him in whose mouth God has put no sermon of exhortation. The chiefest remedy left to your honors, and to us, in all this rariety of true ministers, is fervent prayer unto God, that it will please his mercy to thrust out faithful workmen in this his harvest.
And next, that your Ho. with consent of the Church, are bound by your authority to compel such men as have gifts and graces able to edify the Church of God, that they bestow them where greatest necessity shall be known. For no man may be permitted to live idle, or as themselves list. But must be appointed to travel where your wisdoms and the church shall think expedient: We cannot prescribe unto your honors certain rules how that ye shall distribute the ministers and learned men, whom God has already sent unto you.
But hereof we are assured, that it greatlie hinders the progress of Christ’s Gospel within this poor realm, that some altogether abstract their labors from the Church, and others remain altogether in one place, the most part of them being idle. And therfore of your Honors we require in Gods name, that by your authority, which ye have of God, ye compel all men to whom God has given any talent to persuade by wholesome doctrine, to bestow the same, if they be called by the church to the advancement of Christ’s glory, and the comfort of his troubled flock.
And that ye with the consent of the church, assign unto your chiefest workmen, not only towns to remain in, but also provinces, that by their faithful labors, churches may be erected, and order established where none is now. And if on this manner ye shall use your power and authoritie, chiefly seeking God’s glory, and the comfort of your brethren, we doubt not but God shall bless you and your enterprises.”
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The Scots Confession,1560
Notes
The 1560 Scots confession was not initially subscribed to until 1572; it was only “ratified and approved” by the civil parliament. From Calderwood, The History of the Kirk of Scotland, ed. Thomas Thomson (Edinburgh: Wodrow Society, 1843), vol. 2, pp. 15-17.
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Text
“The Confession of Faith professed and believed by the Protestants within the realm of Scotland; ratified by the Estates of Parliament, as wholesome and sound doctrine, grounded upon the infallible truth of God’s Word.
…
The Preface
…
…protesting, that if any man will note in this our confession, any articles or sentence repugning to God’s holy Word, that it would please him of his gentleness, and for Christian charity’s sake, to admonish us of the same in writting, and we of our honors and fidelity do promise unto him satisfaction from the mouth of God, that is, from the Holy Scripture, or else reformation of that which he shall prove to be amiss.”
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Book of Common Order 1560
The Book of Common Order of the Church of Scotland, Commonly known as John Knox’s Liturgy, ed. G.W. Sprott (Blackwood & Sons, 1901), pp. 21-23 For background on the significance of this form, see pp. xlvi-xlvii.
The Form & Order of the Election of the Superintendent, which may Serve in Election of all other Ministers
“…these questions were proponed to him that was to be elected.
…
Question. ‘Believe ye not, that the doctrine of the prophets and apostles, contained in the books of the New and Old Testament, is the only true and most absolute foundation of the universal church of Christ Jesus, in so much, that in the same Scripture are contained all things necessary to be believed for the salvation of mankind?’
Answer. ‘I verily believe the same; and do abhor and utterly refuse all doctrine alleged necessary to salvation, that is not expressedly contained in the same.’
Question. ‘Is not Christ Jesus, man of man according to the flesh, to wit, the son of David, the seed of Abraham, conceived of the Holy Ghost, born of the Virgin Mary his mother, the only Head and Mediator of his church?’
Answer. ‘He is, and without him there is neither salvation to man, nor life to angel.’
Question. ‘Is not the same Lord Jesus the only true God, the eternal Son of the eternal Father, in whom all that shall be saved were elected before the foundation of the world was laid?’
Answer. ‘I acknowledge and confess Him in the unity of his Godhead to be God above all things, blessed forever.’
Question. ‘Shall not they whom God, in his eternal counsel, has elected, be called to the knowledge of his Son, our Lord Jesus; and shall not they who of purpose are called, in this life, be justified; and where justification and free remission of sins is obtained in this life by free grace, shall not the glory of the Son of God follow in the general resurrection, when the Son of God shall appear in his glorious majesty?’
Answer. ‘This I acknowledge to be the doctrine of the apostles, and the most singular comfort of God’s children.’
Question. ‘Will ye not then contain yourself in all doctrine within the bounds of this foundation? Will ye not study to promove the same, as welll by your life as by your doctrine? Will ye not, according to the graces and utterance that God shall grant unto you, profess, instruct, and maintain the purity of the doctrine contained in the sacred Word of God; and to the uttermost of your power will ye not gainstand, and convince the gainsayers, and the teachers of men’s inventions?’
Answer. ‘That do I promise in the presence of God, and of his congregation, here assembled.'”
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Against Separatists 1567
See James Cooper, Confessions of Faith & Formulas of Subscription in the Reformed Churches... (Glasgow: MacLehose & Sons, 1907), pp. 28-29
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Subscription for Ministers & Clergy in 1572
Calderwood, The History of the Kirk of Scotland, ed. Thomas Thomson (Edinburgh: Wodrow Society, 1843), vol. 3, pp. 170 & 175-76
“The Articles and Forms of Letters concerning provision of persons to benefices and spiritual promotions, agreed upon by the Commissioners of the King’s Majesty and the Reformed Kirk of Scotland, in their conference holden at Leith… 1572…
…
Anent Benefices of Cure under Prelacies
…
Considering that the purgation and conservation of religion chiefly appertains to Christian and godly kings, princes, rulers and magistrates, and that it is most requisite that the kirks within this realm be served with sound religion, obedient to the authorise of the King’s Majesty, our soveran lord, it is deliberat, concluded, and ordained by the lord regent’s grace, in his Highness’s name, with advice of the lords of his Highness’s Privy Counsel, and of the commissioners of the reformed Kirk of Scotland, that every person who shall intend to be a minister of God’s holy Word and sacraments, or to bruike any spiritual promotion, or possess any living whatsomever forth of any benefice or spiritual promotion, shall, in the presence of the bishop or superintendent of the diocese where he has, or shall have, ecclesiastical living, being title of benefice, stipend, pension, or portion, declare his assent, and subscribe all the articles of religion which only concern the confession of the true Christian faith, and the doctrine of the sacraments contained in the acts of parliament holden in the first year of the reign of our sovereign lord that now is, entituled,
‘The Confession of the Faith and Doctrine believed and professed by the Protestants of the realm of Scotland, exhibited to the Estates of the same in Parliament, and by their public votes authorized, as a doctrine founded upon the infallible Word of God,’
— and give their oath, for acknowledging and recognoscing of the king’s Majesty and his authority, according to the form presently set out; and shall bring from the bishop or superintendent a testimonial, in time of sermon or public prayers in the kirk (where by reason of his ecclesiastical living he ought to attend, or of the fruits wherof he receaves commodity), read both the testimonial and the Confession, and of new make the said oath within the space of a month after his admission or promotion to the same ecclesiastical living, or yearly commodity, under the pain, that every person that shall not do as is above appointed within the space foresaid, shall be ipso facto deprived, and all his ecclesiastical promotions shall be vacand, as if he were then naturally dead: And that all persons to be admitted to praelatus, whereby they are to have vote in parliament, make the said oath, in presence of the king, his regent, or Privy Counsel, within the said space, under the pain above-written.”
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Suspected Heretics made to Subscribe, 1579
The Book of the Universal Kirk of Scotland [1560-1616], wherein the Heads & Conclusions Devised by the Ministers & Commissioners of the Particular Kirks Thereof, are Especially Expressed & Contained, ed. Alexander Peterkin (Ediburgh: Edinburgh Printing & Publishing Co., 1839), p. 189
“Anent Jesuits repairing in this country; the Assembly present has voted and concluded, that the Commissioners of Provinces take trial and diligently inquire if any such persons resort within the bounds of their office; and if any be found, to charge them straightly to give confession of their faith, revoke their errors, subscribe the articles of religion presently estalished by the mercy of God within this realm; and if they refuse, to proceed with the sentence of excommunication against them, beside the civil punishment to be asked of the King’s Highness, and that this act be executed against Mr. John Haye.”
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The National Covenant subscribed in 1580 / 1581
Civil Record
Calderwood, The History of the Kirk of Scotland, ed. Thomas Thomson (Edinburgh: Wodrow Society, 1843), vol. 3, pp. 501-5
“The Second Confession of Faith Subscribed.
The Second Confession of Faith, commonly called the King’s Confession, was subscribed by the king’s Majesty and his household, with sundry others, the 28th day of January, at Edinburgh, the year 1581, according to the new accompt. The names of the subscribers are these following:—
James R., Lennox, Argile, Both well, Ruthven, Seton, James Lord Ogilvie, Alane Lord Cathcart, William Schaw, James Stewart, Alexander Seton, R. Dumfermline, the Master of Gray, J. Cheishe, James Halyburton, James Colvill of Easter Wemes, James Elphinston, George Dowglas, Alexander Durhame, Robert Areskine, Walter Stewart, Pryor of Blantyre, William Ruthven of Bellenden, Johne Scrimgeour, younger, of Glasgow, William Murrey, David Murrey, James Fraser, Richard Heriot, Mr Thomas Hammilton, Walter Keir, Mr Johne Craig, minister, Johne Duncansone, minister, Peter Young.
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A Charge to Subscribe the Confession of Faith.
A charge was subscribed by the king at Holyroodhouse, the second day of March, whereby subjects of all ranks were charged to subscrive the said Confession, the tenor wherof follows:—
“Seing that we and our household have subscribed, and given this public confession of our faith, to the good example of our subjects, we command and charge all commissioners and ministers to crave the same confession of their parishoners, and proceed against the refusers [i.e. commissioners and ministers] according to our laws, and order of the Kirk; delivering their names and lawful process to the ministers of our house, with all haste and diligence, under the pain of fourty pound, to be taken from their stipends; that we, with advice of our counsel, may take order with such proud contemners of God and our laws. Subscribed with our hand, at Holyroodhouse, the second day of March, 1580 (now 1581), the 14th year of our reign.”
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The Second Confession of Faith.
The tenor of the Second Confession of Faith follows:—
“We, all and every one of us underwritten, protest, that after long and due examination of our own consciences in matters of true and false religion, are now thoroughly resolved in the truth, by the Word and Spirit of God. And, therefore, we believe with our hearts, confess with our mouths, subscribe with our hands, and constantly affirm, before God and the whole world, that this only is the true Christian faith and religion, pleasing God and bringing salvation to man, which is now, by the mercy of God, revealed to the world by the preaching of the blessed Evangel, and is received, believed, and defended by many and sundry notable kirks and realms, but chiefely by the Kirk of Scotland, the king’s Majesty, and three Estates of this realm, as God’s eternal truth, and only ground of our salvation; as more particularly is expressed in the confession of our faith, stablished, and publicly confirmed, by sundry acts of Parliaments and now, of a long time has been openly professed by the king’s Majesty, and whole body of his realm, both in burgh and land. To the which Confession and form of religion we willingly agree in our consciences, in all points, as unto God’s undoubted truth and verity, grounded only upon his written Word.
And, therefore, we abhor and detest all contrary religion and doctrine, but chiefly, all kind of Papistry, in general and particular heads, even as they are now damned and confuted by the Word of God, and Kirk of Scotland…
We, therefore, willing to take away all suspicion of hypocrisy, and of such double dealing with God and his Kirk, protest, and call the Searcher of all hearts to witness, that our minds and hearts do fully agree with this our confession, promise, oath, and subscription, so that we are not moved for any worldly respect, but are persuaded only in our consciences, through the knowledge and love of God’s true religion, printed in our hearts by the Holy Spirit, as we shall answer to Him in the day when the secrets of all hearts shall be disclosed…”
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Church Record
The Book of the Universal Kirk of Scotland [1560-1616]… ed. Alexander Peterkin (Ediburgh: Edinburgh Printing & Publishing Co., 1839), p. 219
“Anent the Confession of Faith lately set forth by the King’s Majesty’s proclamation, and subscribed by his Highness, the Kirk, in one voice, acknowledges the said Confession, to be a true and Christian Confession to be agreed unto by such as truly profess Christ and his true religion, and the tenor thereof to be followed out as the samin is laid out in the said proclamation.”
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Subscription of All Ministers in 1588
Notes
This appears to have been occasioned by the suspected spread of the influence of Jesuits in Scotland; see Book of the Universal Kirk, pp. 328-29 & 331-32.
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Text
“Session 15
All ministers within their parishes with all diligence shall travel with the noblemen, barons and gentlemen to subscribe the Confession of Faith, and to report their diligence to the next [General] Assembly.”
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Subscription by All Church Officers to the 2nd Book of Discipline (1578) in 1590
General Assembly
Calderwood, The History of the Kirk of Scotland, ed. Thomas Thomson (Edinburgh: Wodrow Society, 1843), vol. 5, pp. 107-8
“Acts.
Session 10.
Forasmuch as it is certain that the Word of God cannot be kept in the own sincerity, without the holy discipline be had in observation, it is therefore by common consent of the whole brethren and commissioners present concluded, that whosoever have borne office In the ministry of the kirk within this realm, or that presently bear, or hereafter shall bear office therein, shall be charged by every particular presbytery where their residence is, to subscribe the heads of discipline of the Kirk of this realm, at length set down and allowed by act of the whole Assembly, in the Book of Policy, which is registered in the register of the Kirk; and namely, in the controverted heads, by the enemies of the discipline of the reformed Kirk of this realm, betwixt and the next synodal assembly of the provinces, under the pain of excommunication, to be executed against the non-subscribers, and the presbyteries which shall be found remiss or negligent herein, to receive public rebuke of the whole Assembly.”
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Second Book of Discipline 1578
Ch. 3, How the persons that bear Ecclesiastical functions are to be admitted to their office
“The qualities in general requisite in all them, who should bear charge in the Kirk, consist in soundness of religion, and godliness of life, according as they are sufficiently set forth in the Word.
…
Ordination is the separation and sanctifying of the person appointed to God and his Kirk, after he be well tried and found qualified.
…
All thir [these], as they must be raised up by God, and by him made able for the work whereto they are called; so ought they know their message to be limited within God’s word, without the bounds of which they ought not to pass.
…
And generally thir [these] two things ought they all to respect: the glory of God, and edifying of his Kirk, in discharging their duties in their calling.”
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Acts of the General Assembly of the Church of Scotland, 1638-1842 (Edinburgh: 1843), p. 17
“In the Assembly holden 1590, when the Confession of Faith was subscribed universally de novo…”
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Subscribe but not Swear 1620 / 1657
Lay-persons suspected of a Romish faith or schism would be made to swear to the “Confession of Faith” or “Negative Covenant” (both were likely the National Covenant, 1580-1581 or 1638), even in one case after the time of the Westminster Confession. Two accounts are given below where the persons would subscribe the covenant, but not swear, the latter being apparently perceived as a higher form of the former, and the person saying in the first instance that he was not a scholar to fully understand the issues. The courts accepted this.
Selections from the Records of the Kirk Session, Presbytery & Synod of Aberdeen (1562-1681) (Aberdeen: Spalding Club, 1846), pp. 91-92 & 142
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Subscription of All Church & Civil Members to the 1560 Confession & National Covenant, 1638
General Assembly, August 30, 1639, Session 23 in Acts of the General Assembly of the Church of Scotland, 1638-1842 (Edinburgh: 1843), p. 42
Act ordaining, by Ecclesiastical Authority, the Subscription of the Confession of Faith & Covenant, with the Assembly’s Declaration
“The General Assembly considering the great happiness which may flow from a full and perfect union of this kirk and kingdom, by joining of all in one and the same Covenant with God, with the King’s Majesty, and amongst ourselves; having, by our great oath, declared the uprightness and loyalty of our intentions in all our proceedings; and having withal supplicated his Majesty’s high Commissioner, and the Lords of his Majesty’s honourable Privy Council, to enjoin, by act of council, all the lieges [feudal superiors] in time coming to subscribe the Confession of Faith and Covenant; which, as a testimony of our fidelity to God, and loyalty to our King, we have subscribed:
And seeing his Majesty’s high Commissioner, and the Lords of his Majesty’s honourable Privy Council, have granted the desire of our supplication, ordaining, by civil authority, all his Majesty’s lieges, in time coming, to subscribe the foresaid Covenant: that our union may be the more full and perfect, we, by our act and constitution ecclesiastical, do approve the foresaid Covenant in all the heads and clauses thereof; and ordain of new, under all ecclesiastical censure, That all the masters of universities, colleges, and schools, all scholars at the passing of their degrees, all persons suspected of Papistry, or any other error; and finally, all the members of this kirk and kingdom, subscribe the same, with these words prefixed to their subscription,
“The Article of this Covenant, which was at the first subscription referred to the determination of the General Assembly, being determined; and thereby the five articles of Perth, the government of the kirk by bishops, the civil places and power of kirkmen, upon the reasons and grounds contained in the acts of the General Assembly, declared to be unlawful within this kirk; we subscribe according to the determination foresaid.”
And ordain the Covenant, with this declaration, to be insert in the registers of the Assemblies of this kirk, general, provincial, and presbyterial, ad perpetuam rei memoriam [unto the perpetual memory of the thing]. And in all humility supplicate his Majesty’s high Commissioner, and the honourable estates of Parliament, by their authority, to ratify and enjoin the same, under all civil pains; which will tend to the glory of God, preservation of religion, the King’s Majesty’s honour, and perfect peace of this kirk and kingdom.
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Civil Parliament
Charles I, Parliament 2, Act 5, Act anent the Ratification of the Covenant, and of the Assembly’s Supplication, Act of Council, and Act of Assembly concerning the Covenant, at Edinburgh, June 11, 1640
“The Estates of Parliament, presently convened by his Majesty’s special authority, considering the supplication of the General Assembly at Edinburgh, the 12th of August 1639, to his Majesty’s high Commissioner, and the Lords of his Majesty’s honourable Privy Council; and the act of council of the 30th of August 1639, containing the answer of the said supplication; and the act of the said General Assembly, ordaining, by their ecclesiastical constitution, the subscription of the Confession of Faith and Covenant mentioned in their supplication: and withal, having supplicated his Majesty to ratify and enjoin the same by his royal authority, under all civil pains, as tending to the glory of God, the preservation of religion, the King’s Majesty’s honour, and the perfect peace of this kirk and kingdom; do ratify and approve the said supplication, act of council, and act of Assembly; and, conform thereto, ordain and command the said Confession and Covenant to be subscribed by all his Majesty’s subjects of what rank and quality soever, under all civil pains; and ordain the said supplication, act of Council, and act of the Assembly, with the whole Confession and Covenant itself, to be insert and registrate in the acts and books of parliament; and also ordain the same to be presented at the entry of every parliament, and, before they proceed to any other act, that the same be publickly read, and sworn by the whole members of parliament claiming voice therein; otherwise the refusers to subscribe and swear the same shall have no place nor voice in parliament: And sicklike, ordain all judges, magistrates, or other officers, of whatsoever place, rank, or quality, and ministers at their entry, to swear and subscribe the same Covenant, whereof the tenor follows.”
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“[This begins with the National Covenant of 1580/1581] We all and every one of us under-written, protest, That, after long and due examination of our own consciences in matters of true and false religion, we are now thoroughly resolved in the truth by the word and Spirit of God: and therefore we believe with our hearts, confess with our mouths, subscribe with our hands, and constantly affirm, before God and the whole world, that this only is the true Christian faith and religion, pleasing God, and bringing salvation to man, which now is, by the mercy of God, revealed to the world by the preaching of the blessed evangel; and is received, believed, and defended by many and sundry notable kirks and realms, but chiefly by the kirk of Scotland, the King’s Majesty, and three estates of this realm, as God’s eternal truth, and only ground of our salvation; as more particularly is expressed in the Confession of our Faith, established and publickly confirmed by sundry acts of Parliaments, and now of a long time hath been openly professed by the King’s Majesty, and whole body of this realm both in burgh and land.
To the which Confession and Form of Religion we willingly agree in our conscience in all points, as unto God’s undoubted truth and verity, grounded only upon his written word. And therefore we abhor and detest all contrary religion and doctrine; but chiefly all kind of Papistry in general and particular heads, even as they are now damned and confuted by the word of God and Kirk of Scotland…
and doctrine of this true reformed kirk; to the which we join ourselves willingly, in doctrine, faith, religion, discipline, and use of the holy sacraments, as lively members of the same in Christ our head: promising and swearing, by the great name of the LORD our GOD, that we shall continue in the obedience of the doctrine and discipline of this kirk, and shall defend the same, according to our vocation and power, all the days of our lives; under the pains contained in the law, and danger both of body and soul in the day of God’s fearful judgment.
And seeing that many are stirred up by Satan, and that Roman Antichrist, to promise, swear, subscribe, and for a time use the holy sacraments in the kirk deceitfully, against their own conscience; minding hereby, first, under the external cloak of religion, to corrupt and subvert secretly God’s true religion within the kirk; and afterward, when time may serve, to become open enemies and persecutors of the same, under vain hope of the Pope’s dispensation, devised against the word of God, to his greater confusion, and their double condemnation in the day of the Lord Jesus: we therefore, willing to take away all suspicion of hypocrisy, and of such double dealing with God, and his kirk, protest, and call the Searcher of all hearts for witness, that our minds and hearts do fully agree with this our Confession, promise, oath, and subscription: so that we are not moved with any worldly respect, but are persuaded only in our conscience, through the knowledge and love of God’s true religion imprinted in our hearts by the Holy Spirit, as we shall answer to him in the day when the secrets of all hearts shall be disclosed.
And because we perceive, that the quietness and stability of our religion and kirk doth depend upon the safety and good behaviour of the King’s Majesty, as upon a comfortable instrument of God’s mercy granted to this country, for the maintaining of his kirk, and ministration of justice amongst us; we protest and promise with our hearts, under the same oath, hand-writ, and pains, that we shall defend his person and authority with our goods, bodies, and lives, in the defence of Christ, his evangel, liberties of our country, ministration of justice, and punishment of iniquity, against all enemies within this realm or without, as we desire our God to be a strong and merciful defender to us in the day of our death, and coming of our Lord Jesus Christ; to whom, with the Father, and the Holy Spirit, be all honour and glory eternally. Amen. [This ends the National Covenant of 1580/1581]
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Likeas many acts of Parliament, not only in general… But also in particular, by and attour the Confession of Faith, do abolish and condemn the Pope’s authority and jurisdiction out of this land, and ordains the maintainers thereof to be punished, Act 2. Parl. 1. Act 51. Parl. 3. Act 106. Parl. 7. Act 114. Parl. 12. King James VI. do condemn the Pope’s erroneous doctrine, or any other erroneous doctrine repugnant to any of the articles of the true and Christian religion, publickly preached and by law established in this realm; and ordains the spreaders and makers of books or libels, or letters or writs of that nature, to be punished…
…Act 5. Parl. 1. Act 120. Parl. 12. Act 164. Parl. 13. Act 193. Parl. 14. Act 1. Parl. 19. Act 5. Parl. 20. King James VI. do condemn all erroneous books and writs containing erroneous doctrine against the religion presently professed, or containing superstitious rites and ceremonies Papistical…
Likeas many acts of Parliament are conceived for maintenance of God’s true and Christian religion, and the purity thereof, in doctrine and sacraments of the true church of God, the liberty and freedom thereof, in her national, synodal assemblies, presbyteries, sessions, policy, discipline, and jurisdiction thereof; as that purity of religion, and liberty of the church was used, professed, exercised, preached, and confessed, according to the reformation of religion in this realm: As for instance, the 99th Act, Parl. 7. Act 25. Parl. 11. Act 114. Parl. 12. Act 160. Parl. 13. of King James VI. ratified by the 4th Act of King Charles. So that the 6th Act, Parl. 1, and 68th Act, Parl. 6. of King James VI. in the year of God 1579, declare the ministers of the blessed evangel, whom God of his mercy had raised up, or hereafter should raise, agreeing with them that then lived, in doctrine and administration of the sacraments; and the people that professed Christ, as he was then offered in the evangel, and doth communicate with the holy sacraments (as in the reformed kirks of this realm they were presently adminstrate) according to the Confession of Faith, to be the true and holy kirk of Christ Jesus within this realm.
And decerns and declares all and sundry, who either gainsay the word of the evangel received and approved as the heads of the Confession of Faith, professed in Parliament in the year of God 1560, specified also in the first Parliament of King James VI. and ratified in this present Parliament, more particularly do express; or that refuse the administration of the holy sacraments, as they were then ministrated; to be no members of the said kirk within this realm, and true religion presently professed, so long as they keep themselves so divided from the society of Christ’s body. And the subsequent Act 69. Parl. 6. of King James VI. declares, that there is no other face of kirk, nor other face of religion, than was presently at that time, by the favour of God, established within this realm: Which therefore is ever styled “God’s true religion, Christ’s true religion, the true and Christian religion, and a perfect religion;” which, by manifold Acts of Parliament, all within this realm are bound to profess, to subscribe the articles thereof, the Confession of Faith, to recant all doctrine and errors repugnant to any of the said articles, Act 4. and 9. Parl. 1. Acts 45, 46, 47. Parl. 3. Act 71. Parl. 6. Act 106. Parl. 7. Act 24. Parl. 11. Act 123. Parl. 12. Act 194. and 197. Parl. 14. of King James VI.
…Seeing the cause of God’s true religion and his Highness’s authority are so joined, as the hurt of the one is common to both; that none shall be reputed as loyal and faithful subjects to our sovereign Lord, or his authority, but be punishable as rebellers and gainstanders of the same, who shall not give their confession, and make their profession of the said true religion: and that they who, after defection, shall give the confession of their faith of new, they shall promise to continue therein in time coming, to maintain our sovereign Lord’s authority, and at the uttermost of their power to fortify, assist, and maintain the true preachers and professors of Christ’s religion, against whatsoever enemies and gainstanders of the same; and namely, against all such, of whatsoever nation, estate, or degree they be of, that have joined or bound themselves, or have assisted, or assist, to set forward and execute the cruel decrees of the council of Trent, contrary to the true preachers and professors of the word of God; which is repeated, word by word, in the articles of pacification at Perth, the 23d of February 1572, approved by Parliament the last of April 1573, ratified in Parliament 1587, and related Act 123. Parl. 12 of King James VI.; with this addition, “That they are bound to resist all treasonable uproars and hostilities raised against the true religion, the King’s Majesty, and the true professors.”
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And therefore, for the preservation of the said true religion, laws, and liberties of this kingdom, it is statute by the 8th Act, Parl. 1, repeated in the 99th Act, Parl. 7. ratified in the 23d Act, Parl. 11, and 114th Act, Parl. 12. of King James VI. and 4th Act, Parl. 1. of King Charles I.
“That all Kings and Princes at their coronation, and reception of their princely authority, shall make their faithful promise by their solemn oath, in the presence of the eternal God, that, enduring the whole time of their lives, they shall serve the same eternal God, to the uttermost of their power, according as he hath required in his most holy word, contained in the Old and New Testament; and according to the same word, shall maintain the true religion of Christ Jesus, the preaching of his holy word, the due and right ministration of the sacraments now received and preached within this realm, (according to the Confession of Faith immediately preceding,) and shall abolish and gainstand all false religion contrary to the same; and shall rule the people committed to their charge, according to the will and command of God revealed in his foresaid word, and according to the laudable laws and constitutions received in this realm, nowise repugnant to the said will of the eternal God; and shall procure, to the uttermost of their power, to the kirk of God, and whole Christian people, true and perfect peace in all time coming: and that they shall be careful to root out of their empire all hereticks and enemies to the true worship of God, who shall be convicted by the true kirk of God of the foresaid crimes.”
Which was also observed by his Majesty, at his coronation in Edinburgh 1633, as may be seen in the order of the coronation.
In obedience to the commandment of God, conform to the practice of the godly in former times, and according to the laudable example of our worthy and religious progenitors, and of many yet living amongst us, which was warranted also by act of council, commanding a general band to be made and subscribed by his Majesty’s subjects of all ranks; for two causes: one was, For defending the true religion, as it was then reformed, and is expressed in the Confession of Faith above written, and a former large Confession established by sundry acts of lawful General Assemblies and of Parliaments, unto which it hath relation, set down in publick Catechisms; and which hath been for many years, with a blessing from Heaven, preached and professed in this kirk and kingdom, as God’s undoubted truth, grounded only upon his written word. The other cause was, For maintaining the King’s Majesty, his person and estate; the true worship of God and the King’s authority being so straitly joined, as that they had the same friends and common enemies, and did stand and fall together. And finally, being convinced in our minds, and confessing with our mouths, that the present and succeeding generations in this land are bound to keep the foresaid national oath and subscription inviolable.
We Noblemen, Barons, Gentlemen, Burgesses, Ministers, and Commons under-subscribing, considering divers times before, and especially at this time, the danger of the true reformed religion, of the King’s honour, and of the publick peace of the kingdom, by the manifold innovations and evils, generally contained, and particularly mentioned in our late supplications, complaints, and protestations; do hereby profess, and before God, his angels, and the world, solemnly declare, That with our whole heart we agree, and resolve all the days of our life constantly to adhere unto and to defend the foresaid true religion, and (forbearing the practice of all innovations already introduced in the matters of the worship of God, or approbation of the corruptions of the publick government of the kirk, or civil places and power of kirkmen, till they be tried and allowed in free Assemblies and in Parliament) to labour, by all means lawful, to recover the purity and liberty of the Gospel, as it was established and professed before the foresaid novations.
And because, after due examination, we plainly perceive, and undoubtedly believe, that the innovations and evils contained in our supplications, complaints, and protestations, have no warrant of the word of God, are contrary to the articles of the foresaid Confession, to the intention and meaning of the blessed reformers of religion in this land, to the above-written acts of Parliament; and do sensibly tend to the re-establishing of the Popish religion and tyranny, and to the subversion and ruin of the true reformed religion, and of our liberties, laws, and estates; we also declare, That the foresaid Confessions are to be interpreted, and ought to be understood of the foresaid novations and evils, no less than if every one of them had been expressed in the foresaid Confessions; and that we are obliged to detest and abhor them, amongst other particular heads of Papistry abjured therein.
And therefore, from the knowledge and conscience of our duty to God, to our King and country, without any worldly respect or inducement, so far as human infirmity will suffer, wishing a further measure of the grace of God for this effect; we promise and swear, by the GREAT NAME OF THE LORD OUR GOD, to continue in the profession and obedience of the foresaid religion; and that we shall defend the same, and resist all these contrary errors and corruptions, according to our vocation, and to the uttermost of that power that God hath put in our hands, all the days of our life.
And in like manner, with the same heart, we declare before God and men, That we have no intention nor desire to attempt anything that may turn to the dishonour of God, or to the diminution of the King’s greatness and authority; but, on the contrary, we promise and swear, That we shall, to the uttermost of our power, with our means and lives, stand to the defence of our dread sovereign the King’s Majesty, his person and authority, in the defence and preservation of the foresaid true religion, liberties, and laws of the kingdom; as also to the mutual defence and assistance every one of us of another, in the same cause of maintaining the true religion, and his Majesty’s authority, with our best counsel, our bodies, means, and whole power, against all sorts of persons whatsoever; so that whatsoever shall be done to the least of us for that cause, shall be taken as done to us all in general, and to every one of us in particular.
And that we shall neither directly nor indirectly suffer ourselves to be divided or withdrawn, by whatsoever suggestion, combination, allurement, or terror, from this blessed and loyal conjunction; nor shall cast in any let or impediment that may stay or hinder any such resolution as by common consent shall be found to conduce for so good ends; but, on the contrary, shall by all lawful means labour to further and promote the same: and if any such dangerous and divisive motion be made to us by word or writ, we, and every one of us, shall either suppress it, or, if need be, shall incontinent make the same known, that it may be timeously obviated. Neither do we fear the foul aspersions of rebellion, combination, or what else our adversaries, from their craft and malice, would put upon us; seeing what we do is so well warranted, and ariseth from an unfeigned desire to maintain the true worship of God, the majesty of our King, and the peace of the kingdom, for the common happiness of ourselves and our posterity.
And because we cannot look for a blessing from God upon our proceedings, except with our profession and subscription we join such a life and conversation as beseemeth Christians who have renewed their covenant with God; we therefore faithfully promise for ourselves, our followers, and all others under us, both in publick, and in our particular families, and personal carriage, to endeavour to keep ourselves within the bounds of Christian liberty, and to be good examples to others of all godliness, soberness, and righteousness, and of every duty we owe to God and man.
And, that this our union and conjunction may be observed without violation, we call the LIVING GOD, THE SEARCHER OF OUR HEARTS, to witness, who knoweth this to be our sincere desire and unfeigned resolution, as we shall answer to JESUS CHRIST in the great day, and under the pain of God’s everlasting wrath, and of infamy and loss of all honour and respect in this world: most humbly beseeching the LORD to strengthen us by his HOLY SPIRIT for this end, and to bless our desires and proceedings with a happy success; that religion and righteousness may flourish in the land, to the glory of GOD, the honour of our King, and peace and comfort of us all. In witness whereof, we have subscribed with our hands all the premises.
The article of this covenant, which was at the first subscription referred to the determination of the General Assembly, being now determined; and thereby the five articles of Perth [1618], the government of the kirk by bishops, and the civil places and power of kirkmen, upon the reasons and grounds contained in the Acts of the General Assembly, declared to be unlawful within this kirk, we subscribe according to the determination aforesaid.”
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General Assembly 1638
Intro
The General Assembly in 1638 re-ratified articles from 1596 legislation. The “Confession of Faith” spoken of likely refers to the National Covenant of 1580/1581.
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Act Session 23, 24, Dec. 17, 18, Reviving and ratifying several former acts in Acts of the General Assembly of the Church of Scotland, 1638-1842 (Edinburgh: 1843), p. 25
“XI. Anent the repressing of Popery and superstition. It seems expedient that the number and names of all the Papists in this kingdom be taken up at this Assembly, if it may be conveniently done, and if not, that it be remitted to the next Provincial Assemblies, that it may appear what growth Popery has had and now has through this kingdom, what Popish priests and Jesuits there are in the land; and that all persons of whatsoever state and condition be obliged to swear and subscribe the Confession of Faith, as it is now condescended upon by this General Assembly [1596]; that they frequent the Word and Sacraments in the ordinar diets and places; otherwise to proceed against them with the censures of the Kirk, and that children be not sent out of the country without license of the presbyteries or provincial synods of the bounds where they dwell.
The [1638] Assembly refers this article to the several presbyteries.”
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Act Session 26, Dec. 20, Concerning the Confession of Faith renewed in Feb. 1638 in Acts of the General Assembly of the Church of Scotland, 1638-1842 (Edinburgh: 1843), p. 31 See also the following act, ‘Concerning the subscribing the Confession of Faith lately subscribed…’
“The Assembly, considering that for the purging and preservation of religion for the King’s Majesty’s honor, and for the public peace of the Kirk and kingdom, the renewing of that national Covenant and oath of this Kirk and kingdom, in February 1638, was most necessary, likeas the Lord has blessed the same from heaven with a wonderful success for the good of religion, that the said Covenant suspends the practice of novations already introduced… and that now, after long and serious examination, it is found that by the Confession of Faith the Five Articles of Perth and Episcopal governement are abjured… The Assembly allows and approves the same in all the heads and articles thereof, and ordains that all Ministers, Masters of Universities, Colleges, and Schools, and all others who have not already subscribed the said Confession and Covenant, shall subscribe the same, with these words prefixed to the subscription, viz.,
The article of this Covenant, which was at the first subscription referred to the determination of the General Assembly, being now determined at Glasgow, in December 1638, and thereby the Five Articles of Perth, and the governement of the Kirk by Bishops, being declared to be abjured and removed, the civil places and power of kirkmen declared to be unlawful, we subscribe according to the determination of the said free and lawful General Assembly holden at Glasgow;
and ordains, ad perpetuam rei memoriam, the said Covenant, with this declaration, to be insert in the registers of the Assemblies of this Kirk, General, Provincial, and Presbyterial.”
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Alexander Henderson 1641
The Government & Order of the Church of Scotland (Edinburgh: Bryson, 1641), II. Of their Calling
“So are there none here admitted without the approbation and judgment of men according to the rules of the Word, and the received order of the Church.
This outward calling of the Officers of the Church doth consist in Election and Ordination, after due trial and examination of their soundness in religion, and godliness of life…
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The person thus known and nominated… is examined of his skill in the languages, Latin, Greek, and Hebrew, in his interpreting of Scripture, in the controversies of religion, in his gift of exhortation, in the holy and ecclesiastical history and chronology; And first of all, Of his life and manner of conversation… Being thus examined, and found qualified for that charge, he is sent to the vacant place…
…And at the same time a public edict is served, that if any person or persons, have any thing to object against the literature, doctrine, or life of such a man, why he may not be a profitable minister of such a Parish, they shall appear… that their objections may be tried and discussed.
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…the party… is called up and demanded concerning his willingness and desire to serve the Lord Jesus, for the good of that people; with other questions of that kind; and the people also are demanded, whether they will receive him for their pastor… Both having declared their readiness and mutual consent, the minister.. with so many of the ministers present, as may conveniently come near, lay their hands upon his head, and in the Name of Jesus do appoint him to be the pastor of that people…
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This liberty of election is in part prejudged and hindered by patronages and presentations which are still in use there, not by the rules of their discipline, but by toleration of that which they cannot amend, in the mean time procuring, that in the case of presentations by patrons, the examination and trial by the presbytery, is still the same. The congregation, where he who is presented is to serve, is called, if they have ought to object against his doctrine or life, after they have heard him, or that their consent may be had.
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The same course of election and admission for substance, and in form according to the nature of their office, is observed in the calling of other officers, as ruling elders, and deacons…”
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Samuel Rutherford 1642
A Peaceable and Temperate Plea for Paul’s Presbytery in Scotland (1642), ch. 20, 3rd Article, ‘Calling of Officers, especially Pastors’
“2. The person [candidate for being the pastor] is tried by Timothy and Titus, and so by the presbytery, his ability, that he be able to teach others (2 Tim. 2:3), that he be apt to teach (1 Tim. 3:2; Tit. 1:9), else the Timothies of the Church lay hands suddenly on him, contrary to 1 Tim. 5:22.
So the presbytery tries according to these canons with us, his skill in the languages: Latin, Hebrew, and Greek; his ability of preaching popular sermons, and interpreting Scripture, in controversies, in chronology, and the history of the Church, and he must be proved and tried by the people, by preaching sundry sermons to them (1 Tim. 3:10), and let these first be proved, and let them use the office, whatever officers they shall be, Pastors, Doctors, Elders or Deacons.
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3. …and another day set for his ordination, at which day the edict is called, all who have anything to object against his life and doctrine are thrice publicly at the church door invited to come and object. And this we think is [in Greek] ‘episkepein andra,’ (Acts 6:3) and ‘dokimazein andra,’ (1 Tim. 3:10) ‘to find out’ and ‘to try the man’.
The day of ordination… the pastor calls him up before the congregation, and demands if he be willing to accept the charge, and he must testify his consent as Isaiah (Isa. 6:8; Jer. 6:7,8; Acts 9:20). Then the pastor asks the peoples’ consent, which they testify by their [in Greek] ‘keiro onia’, ‘the lifting up of their hands’ (as Acts 14:23), and the man must please the whole multitude (as Acts 6:5; 1:26).
This being done, the pastor… with the Presbytery lays their hands on his head, and prays that God would bless him, as the apostles did (Acts 6:6). The apostles prayed and laid their hands on them (Acts 13:3). They prayed and laid their hands on them (1 Tim. 4:14; 1 Tim. 5:22), all being done, the eldership of the congregation give him the right hand of fellowship (as Gal. 2:9)…
And this order in substance is kept in ordaining doctors, elders, and deacons.”
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Westminster’s Form of Presbyterial Church Government 1645
Ratified by the General Assembly of the Church of Scotland, Feb. 10, 1645, session 16
Touching the Doctrine of Ordination.
“He that is to be ordained minister, must be duly qualified, both for life and ministerial abilities, according to the rules of the apostle.[q]
He is to be examined and approved by those by whom he is to be ordained.[r]
No man is to be ordained a minister for a particular congregation, if they of that congregation can shew just cause of exception against him.[s]
[q] 1 Tim. 3:2-6. Tit. 1:5-9.
[r] 1 Tim. 3:7,10. 1 Tim. 5:22.
[s] 1 Tim. 3:2. Tit. 1:7.”
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Concerning the Doctrinal Part of Ordination of Ministers
“11. In extraordinary cases, something extraordinary may be done, until a settled order may be had, yet keeping as near as possibly may be to the rule.[g]
12. There is at this time (as we humbly conceive) an extraordinary occasion for a way of ordination for the present supply of ministers.
[g] 2 Chron. 29:34-36. 2 Chron. 30:2-5.”
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The Directory for the Ordination of Ministers
“1. He that is to be ordained… must… bring with him a testimonial of his taking the [Solemn League and] covenant of the three kingdoms [1643, which included phrases about reforming doctrine and government to the Word of God]; of his diligence and proficiency in his studies; what degrees he hath taken in the university, and what hath been the time of his abode there…
2. Which being considered by the presbytery, they are to proceed to enquire touching the grace of God in him… and to examine him touching his learning and sufficiency, and touching the evidences of his calling to the holy ministry…
The Rules for Examination are these:
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(2) He shall be examined touching his skill in the original tongues, and his trial to be made by reading the Hebrew and Greek Testaments, and rendering some portion of some into Latin; and if he be defective in them, enquiry shall be made more strictly after his other learning, and whether he hath skill in logic and philosophy.
(3) What authors in divinity he hath read, and is best acquainted with; and trial shall be made in his knowledge of the grounds of religion, and of his ability to defend the orthodox doctrine contained in them against all unsound and erroneous opinions, especially these of the present age; of his skill in the sense and meaning of such places of scripture as shall be proposed unto him, in cases of conscience, and in the chronology of the scripture, and the ecclesiastical history.
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(5) He shall also, within a competent time, frame a discourse in Latin upon such a common-place or controversy in divinity as shall be assigned to him, and exhibit to the presbytery such theses as express the sum thereof, and maintain a dispute upon them.
(6) He shall preach before the people, the presbytery, or some of the ministers of the word appointed by them, being present.
(7) The proportion of his gifts in relation to the place unto which he is called shall be considered.
(8) Beside the trial of his gifts in preaching, he shall undergo an examination in the premises two several days, and more, if the presbytery shall judge it necessary.
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6. …the minister who hath preached shall, in the face of the congregation, demand of him who is now to be ordained, concerning how faith in Christ Jesus, and his persuasion of the truth of the reformed religion, according to the scriptures; his sincere intentions and ends in desiring to enter into this calling; his diligence in praying, reading, meditation, preaching, ministering the sacraments, discipline, and doing all ministerial duties towards his charge; his zeal and faithfulness in maintaining the truth of the gospel, and unity of the church, against error and schism…
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8. …the presbytery, or the ministers sent from them for ordination, shall solemnly set him apart to the office and work of the ministry… with a short prayer or blessing, to this effect:
“Thankfully acknowledging the great mercy of God in… thence pouring out his Spirit, and giving gifts to men, apostles, evangelists, prophets, pastors, and teachers; for the gathering and building up of his church; and for fitting and inclining this man to this great work: to entreat him to fit him with his Holy Spirit, to give him (who in his name we thus set apart to this holy service) to fulfil the work of his ministry in all things, that he may both save himself, and his people committed to his charge.”
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Thus far of ordinary rules, and course of ordination, in the ordinary way; that which concerns the extraordinary way, requisite to be now practiced, follows.
1. In these present exigencies, while we cannot have any presbyteries formed up to their whole power and work, and that many ministers are to be ordained for the service of the armies and navy, and to many congregations where there is no minister at all; and where (by reason of the public troubles) the people cannot either themselves enquire and find out one who may be a faithful minister for them, or have any with safety sent unto them, for such a solemn trial as was before mentioned in the ordinary rules; especially, when there can be no presbytery near unto them, to whom they may address themselves, or which may come or send to them a fit man to be ordained in that congregation, and for that people; and yet notwithstanding, it is requisite that ministers be ordained for them by some, who, being set apart themselves for the work of the ministry, have power to join in the setting apart others, who are found fit and worthy. In those cases, until, by God’s blessing, the aforesaid difficulties may be in some good measure removed, let some godly ministers, in or about the city of London, be designed by public authority, who, being associated, may ordain ministers for the city and the vicinity, keeping as near to the ordinary rules fore-mentioned as possibly they may; and let this association be for no other intent or purpose, but only for the work of ordination.
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4. Let them do the like, when any man shall duly and lawfully be recommended to them for the ministry of any congregation, who cannot enjoy liberty to have a trial of his parts and abilities, and desire the help of such ministers so associated, for the better furnishing of them with such a person as by them shall be judged fit for the service of that church and people.”
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Westminster Confession
General Assembly at Edinburgh, August 27, 1647, Session 23, Act approving the Confession of Faith
“A Confession of Faith for the Kirks of God in the three kingdoms, being the chiefest part of that uniformity in religion, which, by the Solemn League and Covenant, we are bound to endeavour; and there being accordingly a Confession of Faith agreed upon by the Assembly of Divines sitting at Westminster, with the assistance of Commissioners from the Kirk of Scotland; which Confession was sent from our Commissioners at London to the Commissioners of the Kirk met at Edinburgh in January last, and hath been in this Assembly twice publicly read over, examined, and considered; copies thereof being also printed, that it might be particularly perused by all the members of this Assembly, unto whom frequent intimation was publicly made to put in their doubts and objections, if they had any; and the said Confession being, upon due examination thereof, found by the Assembly to be most agreeable to the Word of God, and in nothing contrary to the received doctrine, worship, discipline, and government of this Kirk; and lastly, it being so necessary and so much longed for that the said Confession be, with all possible diligence and expedition, approved and established in both kingdoms, as a principal part of the intended uniformity in religion, and as a special means for the more effectual suppressing of the many dangerous errors and heresies of these times:
The General Assembly doth, therefore, after mature deliberation, Agree unto and Approve the said Confession, as to the truth of the matter, (judging it to be most orthodox, and grounded upon the Word of God😉 and also as to the point of uniformity, agreeing, for our part, that it be a common Confession of Faith for the three kingdoms. The Assembly doth also bless the Lord, and thankfully acknowledge his great mercy, in that so excellent a Confession of Faith is prepared, and thus far agreed upon in both kingdoms; which we look upon as a great strengthening of the true reformed religion against the common enemies thereof.
But lest our intention and meaning be in some particulars misunderstood, it is hereby expressly declared and provided, that the not mentioning in this Confession the several sort of ecclesiastical officers and assemblies shall be no prejudice to the truth of Christ in these particulars to be expressed fully in the Directory of Government.
It is further declared, that the Assembly understand some parts of the Second Article of the Thirty-One Chapter only of Kirks not settled or constituted in point of government; and that although in such kirks a synod of ministers and other fit persons may be called by the magistrate’s authority and nomination, without any other call, to consult and advise with about matters of religion; and although likewise the ministers of Christ, without delegation from their churches, may of themselves, and by virtue of their office, meet together synodically in such kirks not yet constituted, yet neither of these ought to be done in kirks constituted and settled; it being always free to the magistrate to advise with synods of ministers and ruling elders, meeting upon delegation from their churches, either ordinarily, or being indicted by his authority occasionally and pro re nata, it being also free to assemble together synodically, as well pro re nata [for the necessary thing] as at the ordinary times, upon delegation from the churches, by the intrinsical power received from Christ, as often as it is necessary for the good of the Church so to assemble, in case the magistrate, to the detriment of the Church, withhold or deny his consent; the necessity of occasional Assemblies being first remonstrate unto him by humble supplication.”
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Civil Parliament
Charles I, Parliament 2, session 2, act 16, Act anenet the Catechisms, Confession of Faith, and Ratification thereof, at Edinburgh, Feb. 7, 1649
“The Estates of Parliament, now presently convened in this second session of the second triennial parliament, by virtue of an act of the Committee of Estates, who had power and authority from the last parliament for convening the parliament, having seriously considered the Catechisms, viz. the Larger and Shorter ones, with the Confession of Faith, with three acts of approbation thereof by the Commissioners of the General Assembly, presented unto them by the Commissioners of the said General Assembly; do ratify and approve the said Catechisms, Confession of Faith, and Acts of Approbation of the same, produced as it is; and ordains them to be recorded, published, and practiced.”
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Westminster Larger Catechism
See also the civil ratification of this catechism above under the Westminster Confession.
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General Assembly at Edinburgh, July 2, 1648, session 10, Act approving the Larger Catechism
“The General Assembly having exactly examined and seriously considered the Larger Catechism, agreed upon by the Assembly of Divines sitting at Westminster, with assistance of Commissioners from this Kirk, copies thereof being printed, and sent to Presbyteries, for the more exact trial thereof; and public intimation being frequently made in this Assembly, that every one that had any doubts or objections upon it might put them in; do find, upon due examination thereof, That the said Catechism is agreeable to the word of God, and in nothing contrary to the received doctrine, worship, discipline, and government of this Kirk; a necessary part of the intended uniformity in religion, and a rich treasure for increasing knowledge among the people of God: and therefore the Assembly, as they bless the Lord that so excellent a Catechism is prepared, so they approve the same, as a part of uniformity; agreeing, for their part, that it be a common Catechism for the three kingdoms, and a Directory for catechising such as have made some proficiency in the knowledge of the grounds of religion.”
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Westminster Shorter Catechism
Assembly at Edinburgh, July 28, 1648, session 19, Act approving the Shorter Catechism
“The General Assembly having seriously considered the Shorter Catechism agreed upon by the Assembly of Divines sitting at Westminster, with assistance of Commissioners from this Kirk; do find, upon due examination thereof, that the said Catechism is agreeable to the word of God, and in nothing contrary to the received doctrine, worship, discipline, and government of this Kirk: And therefore approve the said Shorter Catechism, as a part of the intended uniformity, to be a Directory for catechising such as are of weaker capacity.”
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After Westminster
It is not clear the Westminster Confession was required to be subscribed to, or subscribed to at all by incoming ministers after its approval by the Church of Scotland’s General Assembly; see Cooper, pp. 37-38.
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Westminster Confession of Faith 1690
Civil Parliament
Act of June 7, 1690, Act ratifying the Confession of Faith and settling presbyterian church government in The Records of the Parliaments of Scotland to 1707, eds. K.M. Brown et al. (St Andrews, 2007-2025) On the interpretation of this see Cooper, pp. 45-49 & 50-51.
“Our sovereign lord and lady the king and queen’s majesties and three estates of parliament, conceiving it to be their bound duty, after the great deliverance that God has lately wrought for this country and kingdom [in 1689], in the first place to settle and secure therein the true Protestant religion according to the truth of God’s word as it has of a long time been professed within this land. As also the government of Christ’s church within this nation agreeable to the word of God and most conducive to the advancement of true piety and godliness and the establishing of peace and tranquillity within this realm…
Therefore their majesties, with advice and consent of the said three estates, do hereby revive, ratify and perpetually confirm all laws, statutes and acts of parliament made against popery and papists and for the maintenance and preservation of the true reformed Protestant religion and for the true church of Christ within this kingdom, in so far as they confirm the same, or are made in favour thereof.
Likewise they, by this act, ratify and establish the Confession of Faith now read in their presence and voted and approved by them as the public and avowed confession of this church, containing the sum and substance of the doctrine of the reformed churches; which Confession of Faith is subjoined to this present act; as also, they do establish, ratify and confirm the presbyterian church government and discipline…”
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General Assembly
Session 12, Oct. 29, 1690, Act approving several Overtures; 1. Anent subscribing the Confession of Faith in Acts of the General Assembly of the Church of Scotland, 1638-1842 (Edinburgh: 1843), p. 225
“For retaining soundness and unity of doctrine, it is judged necessary that all probationers licensed to preach, all intrants into the ministry, and all other ministers and elders received into communion with us, in church government, be obliged to subscribe their approbation of the Confession of Faith, approven by former General Assemblies of this Church, and ratified in the second session of the current Parliament [above]; and that this be recommended to the diligence of the several presbyteries…”
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Session 26, Nov. 13, 1690, Instructions to the Commission for Visitations on the South and North sides of Tay in Acts of the General Assembly, p. 232
“6. That they shall be careful that none shall be admitted by them to ministerial, communion, or to a share of the government, but such as, upon due trial (for which the commission is to take a competent time), shall be found to be orthodox in their doctrine, of competent abilities, having a pious, godly, loyal, and peaceable conversation, as becomes a minister of the Gospel, of an edifying gift, and whom the commission shall have ground to believe will be true and faithful to God and the government, and diligent in their ministerial duties; and that all who shall be admitted to the ministry, or shall be received to a share in the government, shall be obliged to own and subscribe the Confession of Faith, and profess their submission to and willingness to join and concur with the Presbyterian Church government.”
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Formulas of Subscription 1693-1694
Parliament 1693
Act for Settling the Quiet and Peace of the Church in Cooper, pp. 53-54
“And do further statute and ordain, that no person be admitted, or continued for hereafter, to be a minister or preacher within this Church, unless that he… do also subscribe the Confession of faith, ratified in the foresaid 5th Act of the second Session of this Parliament, declaring the same to be the confession of his faith, and that he owns the doctrine therein contained to be the true doctrine which he will constantly adhere to:
As likewise, that he owns and acknowledges Presbyterian Church government, as settled by the foresaid fifth act of the second session of this parliament, to be the only government of this Church, and that he will submit thereto, and concur therewith, and never endeavour, directly or indirectly, the prejudice or subversion thereof…”
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General Assembly 1694
Act approving Overtures anent a Commission of the General Assembly and Instructions thereto
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That this Commission may receive into ministerial communion such of the late conform ministers, as having qualified themselves according to law, shall apply personally to them, one by one, duly and orderly, and shall acknowledge, engage, and subscribe upon the end of the Confession of Faith, as follows, viz.:
I… do sincerely own and declare, the above Confession of Faith, approven 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 likeways 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 nor indirectly, the prejudice or subversion thereof…
As also that the General Assembly require all Presbyteries and Synods, in their admitting or receiving any to ministerial communion, that they oblidge them to take and subscribe the same acknowledgment…”
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On Elders & Deacons, or All Church Officers being required to Subscribe to the Westminster Confession
See also, outside of Scotland, ‘On Subscription to Confessions by Church Officers’: ‘On Elders & Deacons Subscribing’.
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1690 ff.
Article
Edgar, Andrew – pp. 193-94 in Old Church Life in Scotland: Lectures on Kirk Session & Presbytery Records (1885), vol. 1
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On Subscription to Confessions for Christian Communion or Church Membership
Intro
Previous to 1679, the covenanters holding and attending field meetings had occasionally publicly confessed together the Scottish covenants (the National Covenant, 1638, and the Solemn League and Covenant, 1643), but did not make this to be a requirement for fellowship.
The Cameronians (named after Richard Cameron) were the first Scots to not only make affirming the covenants a requirement for fellowship, or particular church membership, but also for so affirming the Westminster standards. Previously, even by covenanters, a simple profession of faith in Christ, uncontradicted by scandal, was sufficient (just as in the New Testament); and for ministers, during the Westminster era, the Westminster Confession was required to be explicitly subscribed to, but not Westminster’s Catechisms or other documents.
For more on these points, see the Intro on the page, ‘On Cameronianism’, and the resources on that page generally.
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