No. 46 effective June 6, 2007, (III, D.1, D.2)

No. 46 effective June 6, 2007 (III.B.)

No. 6 effective June 15, 1982 (III. B. 7 – Withdrawal)

No. 46 effective June 6, 2007 (III,C.7-Missions and Non-Self Supporting Churches (a))

No. 47 effective June 6, 2007 (III, D.4)

No. 46 effective June 6, 2007 (III, D.3)

No. 26 effective June 9, 1998 (III.C.5) (Now III.D.7)

No. 25 effective June 9, 1998 (III.C.2) (Now III.D.2)

No. 1 effective June 3, 1975 (III.C.2) (Now III.D.2)

No. 46 effective June 6, 2007 (III. D.13-renumbered to 14)

No. 46 effective June 6, 2007 (III.D.12-renumbered to 13)

No. 7 effective June 10, 1985 (III.C.11) (New III.D.13)

No. 8 effective June 10, 1985 (III.G.2.d)

No. 5 effective June 15, 1982 (V, A.3)

No. 5 effective June 15, 1982 (V, C. 4)

No. 16 effective June 9, 1992 (V. E. 4)

No. 11 effective June 9, 1987 (V. E. 1)

No. 9 effective June 10, 1986 (V. E. 1)

No. 3 effective June 9, 1981 (V. E. 3)

No. 14 effective June 11, 1991 (IX. B.2. b.)

No. 2B effective June 8, 1976 (IX. B. 2. c.)

No. 2 effective June 3, 1975 (IX. B. 2. c.)

No. 15 effective June 11, 1991 (IX, B. 5)

No. 46 effective June 6, 2007 (X.B.1)

No. 27 effective June 9, 1998 (X.A.3.g)

No. 47 effective June 6, 2007 (X.B.3)

No. 23 effective June 10, 1997 (X. C.9)

No. 24, effective June 10, 1997 (X.D.1.c)

No. 48 effective June 6, 2007 (X.E.2)

No. 46 effective June 6, 2007 (X.E.11)

No. 35 effective June 7, 2006 (X.E.11)

No. 34 effective June 8, 2004 (X.E.11)

No. 33 effective June 8, 2004 (X.E.12 added, X.8.12-17 renumbered)

No. 31 effective June 9, 1998 (X.E.11)

No. 48 effective June 6, 2007 (X.E.15 and 16)

No. 48, effective June 6, 2007 (X.E.2., E. 15, E. 16)

No. 13 effective June 13, 1989 (X.F.2, F.5, F.6, F.7, F.8)

No. 19 effective June 11, 1996 (X.E.15) (Now X.E.17)

No. 30 effective June 9, 1998 (X.G.1.b, X.G.1.c)

No. 29 effective June 9, 1998 (X.G.1.c)

No. 28 effective June 9, 1998 (X.G.1.a)

No. 36 effective June 7, 2006 (X.H.1.)

No. 49, effective June 6, 2007 (XI.A.3, A.4)

No.37 effective June 7, 2006 (XI.B.1)

No. 49 effective June 6, 2007 (XI.B.3)

No. 49, effective June 6, 2007 (XI.C.2)

No. 49, effective June 6, 2007 (XI.C.11)

No. 38, effective June 7, 2006 (X.II.B.1)

No. 22 effective June 11, 1996 (XII.B.3.b(6))

No. 21 effective June 11, 1996 (XII.B.3.b(5))

No. 20 effective June 11, 1996 (XII.B.3.b(4))

No. 10 effective June 10, 1986 (XII, C.2)

No. 40 effective June 7, 2006 (XIII.B.2.b)

No. 39 effective June 7, 2006 (XIII.Heading)

No. 32 effective June 7, 2000 (XIII, B.2.d.)

No. 32 effective June 7, 2000 (XIII, B.2.e.)

No. 18 effective June 8, 1993 (XIII, C. 1)

No. 10 effective June 10, 1986 (XIII, C.1)

No 4 effective June 15, 1982 (XIII, C. 1)

No. 2A effective June 8, 1976 (XIII, C. 1)

No. 41 effective June 7, 2006 (XIII.D)

No. 43, effective June 7, 2006 (XIV.A.2)

No. 42 effective June 7, 2006 (XIV.A.1)

No. 17 effective June 9, 1992 (XIV.A.4)

No. 43 effective June 7, 2006 (XIV.B.2.b)

No. 44 effective June 7, 2006 (XIV.C.4)

Ordered by Date

No. 1 effective June 3, 1975 (III.C.2) (Now III.D.2)

No. 2 effective June 3, 1975 (IX. B. 2. c.)

No. 2A effective June 8, 1976 (XIII, C. 1)

No. 2B effective June 8, 1976 (IX. B. 2. c.)

No. 3 effective June 9, 1981 (V. E. 3)

No. 4 effective June 15, 1982 (XIII, C. 1)

No. 5 effective June 15, 1982 (V, A.3)

No. 5 effective June 15, 1982 (V, C. 4)

No. 6 effective June 15, 1982 (III. B. 7 – Withdrawal)

No. 7 effective June 10, 1985 (III.C.11) (New III.D.13)

No. 8 effective June 10, 1985 (III.G.2.d)

No. 9 effective June 10, 1986 (V. E. 1)

No. 10 effective June 10, 1986 (XII, C.2)

No. 10 effective June 10, 1986 (XIII, C.1)

No. 11 effective June 9, 1987 (V. E. 1)

No. 13 effective June 13, 1989 (X.F.2, F.5, F.6, F.7, F.8)

No. 14 effective June 11, 1991 (IX. B.2. b.)

No. 15 effective June 11, 1991 (IX, B. 5)

No. 16 effective June 9, 1992 (V. E. 4)

No. 17 effective June 9, 1992 (XIV.A.4)

No. 18 effective June 8, 1993 (XIII, C. 1)

No. 19 effective June 11, 1996 (X.E.15) (Now X.E.17)

No. 20 effective June 11, 1996 (XII.B.3.b(4))

No. 21 effective June 11, 1996 (XII.B.3.b(5))

No. 22 effective June 11, 1996 (XII.B.3.b(6))

No. 23 effective June 10, 1997 (X. C.9)

No. 24, effective June 10, 1997 (X.D.1.c)

No. 25 effective June 9, 1998 (III.C.2) (Now III.D.2)

No. 26 effective June 9, 1998 (III.C.5) (Now III.D.7)

No. 27 effective June 9, 1998 (X.A.3.g)

No. 28 effective June 9, 1998 (X.G.1.a)

No. 29 effective June 9, 1998 (X.G.1.c)

No. 30 effective June 9, 1998 (X.G.1.b, X.G.1.c)

No. 31 effective June 9, 1998 (X.E.11)

No. 32 effective June 7, 2000 (XIII, B.2.d.)

No. 32 effective June 7, 2000 (XIII, B.2.e.)

No. 33 effective June 8, 2004 (X.E.12 added, X.8.12-17 renumbered)

No. 34 effective June 8, 2004 (X.E.11)

No. 35 effective June 7, 2006 (X.E.11)

No. 36 effective June 7, 2006 (X.H.1.)

No. 37 effective June 7, 2006 (XI.B.1)

No. 38, effective June 7, 2006 (X.II.B.1)

No. 39 effective June 7, 2006 (XIII.Heading)

No. 40 effective June 7, 2006 (XIII.B.2.b)

No. 41 effective June 7, 2006 (XIII.D)

No. 42 effective June 7, 2006 (XIV.A.1)

No. 43, effective June 7, 2006 (XIV.A.2)

No. 43 effective June 7, 2006 (XIV.B.2.b)

No. 44 effective June 7, 2006 (XIV.C.4)

No. 46 effective June 6, 2007 (III, D.3)

No. 46 effective June 6, 2007 (III,C.7-Missions and Non-Self Supporting Churches (a))

No. 46 effective June 6, 2007 (III. D.13-renumbered to 14)

No. 46 effective June 6, 2007 (III.B.)

No. 46 effective June 6, 2007 (III.D.12-renumbered to 13)

No. 46 effective June 6, 2007 (X.B.1)

No. 46 effective June 6, 2007 (X.E.11)

No. 46 effective June 6, 2007, (III, D.1, D.2)

No. 47 effective June 6, 2007 (III, D.4)

No. 47 effective June 6, 2007 (X.B.3)

No. 48, effective June 6, 2007 (.E.2., E. 15, E. 16)

No. 48 effective June 6, 2007 (X.E.15 and 16)

No. 48 effective June 6, 2007 (X.E.2)

No. 49, effective June 6, 2007 (XI.A.3, A.4)

No. 49, effective June 6, 2007 (XI.C.11)

No. 49, effective June 6, 2007 (XI.C.2)

No. 49 effective June 6, 2007 (XI.B.3)

The post 1971- Amendments appeared first on ARP Standards.

Concerning the Church

A. Jesus Christ the head of the Church

1. The only King and head of the Church is the lord Jesus Christ, to whom all power in heaven and on earth has been given by God the Father, who “…raised him from the dead and made him sit at his right hand…, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in that which is to come; and he has put all things under his feet and has made him the head over all things for the church, which is his body, the fulness of him who fills all in all.” (Ephesians 1:20-23)
2. Christ, being “…ascended far above all the heavens that he might fill all things,” (Ephesians 4:10) gave gifts to his Church. Since the ascension of Jesus Christ to heaven, He is present with the Church by His Word and Spirit. From his throne of glory, he rules the Church through his Word and Spirit by the ministry of men, and the benefits of all His functions of prophet, priest and king are effectually applied by His Holy Spirit.

B. Nature of the Church

1. There is but one Church set forth in the Scriptures. This Church in all ages is one and the same, and consists of those who by faith are in the lord Jesus Christ, together with their children.
2. The visible unity of the Church, though obscured, is not destroyed by its division into different denominations of professing Christians; and all of those maintaining the Word and sacraments of the lord Jesus Christ in their fundamental integrity are to be recognized as branches of this one visible Church.
3. The ministry, laws, worship and sacraments of the New Testament Church were given either directly by Christ him-self, or by His Apostles after His ascension and the gift of the Holy Spirit, or have been formulated by inference from and in agreement with their teachings.

C. Mission and Message of the Church

1. The mission of the Church is a mission of witness and ministry. Christ called the people of the Church “witnesses.” Paul saw God as giving gifts to equip the Church’s people for the work of ministry.
2. All that the Church says and does is to be a witness to Jesus Christ, God’s living Word, as He is spoken of in the Holy Scriptures, God’s written Word. God has sent His Church into the world that the Church will present Jesus Christ through preaching, witnessing, teaching, sacrament, worship and both individual and corporate Christian living and action. All of the Church’s people in every phase of their living are to be God’s ministers to the world by being servants of his Son, the King of the Church.
3. God the Father has given the Holy Spirit through Christ to the world to reveal and to make the ministry of the Church effective.
4. The message of the Church’s ministry is the message of reconciliation. Through the varieties of its ministry, the Church is to bear witness that “…God was in Christ reconciling the world to himself…” (2 Corinthians 5:19) to the end that all people might be reconciled both to God and to one another.

Concerning the Government of the Church

A. General Statement- The Church’s need for a Government

1. In order that the Church shall achieve desired goals as given to it by God, it is necessary that its efforts and its energies be directed in an orderly manner. Government based on Scriptural example and instruction is logically the means of accomplishing such necessary direction and coalescence of energy. Leadership and authority, both of which are necessary to government, are defined for the Associate Reformed Presbyterian Church by this Form of Government.
2. While the Scriptures do not teach a detailed form of church government, the Presbyterian form—that which governs the Associate Reformed Presbyterian Church—is agreeable to and founded upon Old and New Testament principles. The Presbyterian form of church government is government by presbyters (elders) assembled in church courts.

B. The Presbyterian Form of Church Government A Historical Statement

1. The Presbyterian form of church government was given its first modern form by John Calvin in Geneva in 1542. Church men from other countries, including Scotland’s John Knox, studied under Calvin and developed a strong attachment to the principles of Presbyterianism. Knox, upon his return to Scotland in 1560, adapted Presbyterianism for Scottish purposes in the first “Book of Discipline”—the basis for the government of the subsequent Church of Scotland, and for the government of all those denominations having their roots in the Reformation Church of that country. Andrew Melville’s second “Book of Discipline,” ratified in 1581, brought Presbyterianism closer to its present form.
2. The Westminster Assembly, which met in London in 1643, wrote, in addition to our Confession of Faith and Catechisms, the “Form of Presbyterian Church Government,” which was subsequently adopted in England, Ireland, and Scotland. The Associate Church (1733) and the Reformed Presbyterian Church (1743) both continued to adhere to this document which was subsequently adopted in England, Ireland, and Scotland. The Associate Church (1733) and the Reformed Presbyterian Church (1743) both continued to adhere to this document as the basis for their church law in their separate organizations and later carried it with them to America. The union of these two bodies into the Associate Reformed Presbyterian Church in Philadelphia on November 1, 1782, accepted this Westminster “Form” as well, reserving the right “to adjust the circumstances of public worship and ecclesiastical policy to the station in which divine Providence may place us.” ⁶ Minutes of the Associate Reformed Synod—November 1, 1782—Page 12
3. In 1799, the book of church government was revised and adopted, and included as a part of the one-volume “Constitution” of the Associate Reformed Presbyterian Church (together with the Confession of Faith, the Catechisms, a book of discipline, directories for public and private worship and several appendices). When the Associate Reformed Synod of the South withdrew from the parent Church in 1822 to form an independent denomination, it continued to subscribe to this document until, in 1903, prompted by the question of the use of musical instruments in churches, a new revision was adopted, and printed first in 1908. In 1929, the Synod ordered a further revision which was completed and adopted in 1934, and printed first in 1937. In 1949, an additional revision was ordered, which became the “Constitution” of 1953.
4. This present Form of Government was ordered by the General Synod of 1965, and was adopted in 1971.

C. The Nature and Extent of the Power of Church Government

1. Church government is not intended to serve an arbitrary or dictatorial function. Its primary purpose is to promote or-der within the Church so that the Church may best fulfill its divinely appointed responsibilities. The disciplinary authority within the Church is also designed to promote order within the Church and to cultivate a spiritual climate in which the work of Jesus Christ can be effectively accomplished for the glory of God.
2. The government of the church is expected to operate always in the spirit of Christian love, with a keen sense of responsibility to Him who is the Head of the Church.

Concerning a Particular Congregation of the Church

A. Definition and Purpose of a Congregation

1. A congregation is a company of Christians, with their children, associated together according to the Scriptures for worship and work in the name of Christ, subscribing to

a form of church government, and choosing and ordaining some to perform selected ministries.

2. The purpose of a particular congregation is to place corporate worship within the reach of all, to bring the lost to a saving knowledge of Jesus Christ, to build them up in the Christian faith and to prepare them for Christian service.

B. Definition and Purpose of a Mission Congregation (“Mission”)

1. A mission is a company of Christians, with their children, who are meeting together with the intention of forming an organized congregation of the Associate Reformed Presbyterian Church. It is distinguished from an organized congregation in that it is not governed by its own session, but is governed through a provisional session appointed by the presbytery.
2. The goal of a mission congregation is to become an organized congregation with its own session.
3. Mission congregations shall maintain membership rolls consisting of active, inactive, and non-communicant members as well as the names of those receiving the Sacrament of Baptism and the marriages and deaths of members. The mission shall maintain members on behalf of presbytery until such time as the mission becomes an organized congregation with its own session.

C. The Structure of a Congregation

Each congregation should have a pastor (minister) and a sufficient number of ruling elders and deacons. In a congregation in which it is impossible or impracticable for any reason to secure deacons, the duties of the office shall devolve upon the ruling elders.

2. A pastor is necessary to the edification of a congregation, but he is not essential to a formal organization.
3. The membership of a congregation shall consist of communicant and non-communicant members. (see Chapter V.A)
4. A congregation may have such organizations as are necessary and desirable for the edification of the Church.
5. There shall be a congregational treasurer elected by the congregation. His term of office shall be for one year and he shall be eligible to succeed himself. he shall be an advisory member of the diaconate when not a regular member thereof and shall be entrusted with the regular offerings of the congregation. He shall keep an accurate accounting of all receipts and expenditures.
6. There may be a congregational chairman elected by the congregation. His term of office shall be for one year and he shall be eligible to succeed himself.
7. Title to the property of a particular congregation may be held in the corporate form or by trustees, consistent with the provisions of civil law in the jurisdiction where such property is located. A congregation may, where permitted by civil law, hold title to various parts of its property by trustees and/or one or more corporations as long as the use thereof does not violate the obligation of the congregation to the Presbytery or the General Synod.

If a congregation is incorporated under the laws of the state in which it is located, the provisions of its charter and by-laws shall always be in accordance with the Form of Government of the Associate Reformed Presbyterian Church. All the active communicant members of the congregation shall be members of such corporation and its officers shall be elected from its membership.

If a congregation is unincorporated, it shall elect individual trustees from its membership.

The corporation or individual trustees, and their successors in office, shall hold title to all property belonging to the congregation and upon authority from and on behalf of such congregation may buy, sell, lease or mortgage property for the congregation; shall accept and execute deeds; shall hold and defend the same; and shall manage any special fund so entrusted for the furtherance of the purposes of the congregation. The powers and duties of the officers of the corporation and of the individual trustees shall not infringe upon the powers and duties of the session and the diaconate.

Self-Supporting Churches:

(a) Title to local church property on which the manse, sanctuary and educational buildings are situated, together with adjacent parking lot, shall be acquired, mortgaged, held and transferred by the local congregations under the jurisdiction and control of the Presbytery, with the local congregations paying all expenses incident or appurtenant thereto.

(b) Title to all other local church property shall be acquired, mortgaged, held and transferred by the local congregations and shall not be subject to the control or jurisdiction of the Presbytery, subject only to the right of appeal of any member of the congregation.

(c) Title to church property which is presently leased to a local congregation shall not be affected by these property rules; however, such congregation shall be subject to the two-year limitation withdrawal rule.

Missions and Non-Self-Supporting Churches:

(a) Title to local church property of missions and congregations that are non-self-supporting shall be acquired, mortgaged, held and transferred by the Presbytery in which such property is located.

(b) The Presbytery shall use its discretion as to whether to continue to hold title to such property and when to transfer same to the local congregation.

Withdrawal of Congregations and Church Property:

If sixty-five per cent (65%) or more of the active membership of any local congregation, as certified by its session, votes to withdraw, the Presbytery shall be so advised in writing at its next stated meeting. At such meeting, Presbytery shall appoint a commission to counsel, advise and mediate with the local congregation in order to effect reconciliation or in the alternative an orderly withdrawal. Upon the expiration of two years from the date of the stated meeting of Presbytery at which such withdrawal notice was received, the commission shall conduct a second election and shall certify the results thereof to the next stated meeting of Presbytery. If the elections results show that sixty-five (65%) per cent or more of the active membership of the local congregation as certified by its session voted in favor of withdrawal, the Presbytery may at such stated meeting approve the withdrawal of such congregation. Upon withdrawal, the Presbytery may require some equitable financial settlement from the withdrawing congregation in regard to property theretofore under its jurisdiction and control, taking into consideration such factor

as previous contributions or support by the Presbytery or the General Synod; previous contributions or support by the local congregation to the Presbytery or the General Synod; and the percentage of the active membership of the local congregation voting in favor of withdrawal. In particular, both the withdrawing body and the Presbytery will recognize their responsibility, both financial and spiritual, to the minority that remains in the denomination.

If a local congregation does not comply with the withdrawal procedures set forth above, then that congregation shall forfeit all its right, title, and interest in and to its property to the Presbytery within which it is located.

D. Procedure for organizing a new congregation

1. It is lawful and expedient to organize a new congregation wherever a sufficient number of Christians of the same faith and order are found, if said organization will add to the efficiency of the Church. It is also lawful and expedient to spread the Gospel by developing new congregations in geographical areas that lack a sufficient witness to the Gospel
2. Prior to organization, a presbytery may upon its own initiative establish a mission, or grant mission status at the request of a group of Christians who are working toward developing an organized congregation. Until such time as the group is organized and officers are elected in the regular manner and a pastor is elected and installed, the presbytery shall
3. appoint for the mission a provisional session of Associate Reformed Presbyterian ruling elders from neighboring congregations, wherever possible, or ruling elders who meet the standards of the Associate Reformed Presbyterian Church, and
4. appoint an ordained minister to serve as moderator, or
5. issue a call to an ordained minister to serve as the mission developer. Such a call shall be issued in accordance with the provisions for calls to particular congregations, chapter X.E, sections 11-16. The mission developer shall serve as moderator of the provisional session.
6. A presbytery may, upon the request of an organized congregation within the presbytery, grant mission status to a group that this sponsoring church is developing. Until the mission is organized and officers are elected in the regular manner the presbytery shall
7. Appoint the session of the sponsoring church to oversee the work on behalf of presbytery, or
8. Appoint a provisional session of Associate Reformed Presbyterian ruling elders from neighboring congregations, wherever possible, or ruling elders who meet the standards of the Associate Reformed Presbyterian Church, and
9. Appoint an ordained minister to serve as moderator, or
10. Issue a call to an ordained minister to serve as mission developer. Such a call shall be issued in accordance with the provisions for calls to particular congregations, chapter X.E, sections 11-16. The mission developer shall serve as moderator of the provisional session. The Presbytery shall consider input from the sponsoring church in the selection

of the mission developer.

4. A presbytery may, upon its own initiative or at the re-quest of Synod’s Board of Outreach ⁷ Editor corrected ‘outeach’ North America ⁸ Editor corrected ‘Amereica’ , call an evangelist to:
5. do preparatory work within the bounds of the presbytery toward establishing new missions, or b. develop missions outside the bounds of the presbytery with the approval of the presbytery, provided that this work receives prior approval from General Synod, and provided that any work within the bounds of another presbytery must receive the prior approval of that presbytery.
6. A congregation can be organized only by the authority of the Presbytery, which shall consult the General Synod, or the proper agency thereof, before organizing a congregation requiring financial aid from the General Synod.
7. A congregation can be organized only when the Presbytery has assurance of adequate leadership.
8. Those desiring to organize a new congregation shall make application to the Presbytery within whose bounds they reside, submitting a full statement of all the facts, such as the number of persons desiring it, their ability and willingness to support the work and worship of the Church, the religious condition of the community, etc., showing the necessity or propriety of such organization, and when appropriate, the name and terms of call of the person whom the petitioners desire to call as the pastor as described in Chapter X.E. The Presbytery shall consult with the session of any congregation which may be affected by the new organization before approving the application.

8. The congregation shall be organized by the Presbytery or a commission of Presbytery.
9. When the Presbytery has approved the application for a new congregation, it shall appoint a day and hour for its organization.
10. At the time agreed upon, after public worship, the Presbytery or its commission shall form an active member-ship roll of the proposed congregation, either by certificate of transfer or by reaffirmation or profession of faith in Jesus Christ, those desiring to become members, and by entering their names on the roll.
11. The members shall then be required to enter into covenant by answering affirmatively the following question, either by voice, by uplifted hand or by standing: “Do you in reliance on God’s grace, solemnly promise and covenant that you will walk together as an organized congregation, according to the Constitution of the Associate Reformed Presbyterian Church, working toward the purity and unity of the Church?”
12. The presiding minister shall then say: “By the authority of Presbytery, I now declare that you are constituted a congregation of the Associate Reformed Presbyterian Church. In the name of the Father and of the Son and of the holy Spirit. Amen.”
13. Ruling elders shall immediately be elected in the regular manner. These officers shall immediately be ordained and installed by the presbytery or its commission. Deacons may be elected in the regular manner.
14. If both the provisional session and the members of the mission desire the mission developer to be installed as the pastor on the day of organization of the mission as a particular congregation, then they shall follow the same procedure to call a pastor as outlined in chapter X. E, 6-11. If the mission developer is not being called at this time as pastor, then the presbytery shall appoint a moderator of the session until such time as a pastor is called.

15.The Presbytery shall record the name and organization date, the number of members and the names of the officers elected. Where applicable, the addresses of the pastor, the clerk of the session and the chairman of the diaconate shall be included in the report.

E. Procedures for uniting two or more congregations

1. When two or more congregations desire to unite into one congregation they shall make application to the Presbytery, and on determining that the union serves the best interests of the Church, it shall authorize their union. This action shall be effected by a commission appointed by the Presbytery. This commission shall conduct a service of worship at the conclusion of which it shall declare the congregations united and shall then proceed to the election of officers.
2. The Presbytery shall encourage and/or direct two or more congregations to unite into one congregation if, in its judgment, such action serves the best interests of the Church.
3. The Presbytery shall advise and assist the congregations involved in matters relating to properties and to pastoral relationships.

F. Procedure for Forming Other Congregational Relationships

The Presbytery shall encourage and/or direct two or more congregations to unite into a joint pastorate, a larger parish or any other relationship, if in its judgment such action serves the best interests of the Church. The formation of each such congregational relationship shall be conditioned upon approval by the Presbytery.

G. Procedure for dissolving a Congregation

The dissolution of a congregation is an act within the authority of the Presbytery. When a congregation becomes so reduced in its membership and strength as to be unable to maintain the ordinances of religious worship, or when for other reasons the interests of the members in particular and of the Church in general would be, in the judgment of the Presbytery, best served by dissolving the congregation, the Presbytery shall formally declare it dissolved, and shall direct the principal clerk to issue certificates of transfer for the remaining members.

H. The Congregational Meeting

1. Purpose:

The purpose of a congregational meeting is to give spiritual and temporal direction in all matters not within the realm of duties assigned to the pastor, the session, the diaconate or higher church courts. Such matters as the election and calling of a pastor or associate pastor, the election of ruling elders, deacons, and congregational officers, the determination of certain procedures of the congregation, the adoption of the congregational budget as proposed by the diaconate and approved by the session, the authorization of expenditures for the erection or alteration of any building, the fixing of salaries, or the purchase of property are to be considered at a congregational meeting.

Procedure and Governing Rules:

1. Notice for all congregational meetings shall be given at least seven days beforehand. No meeting shall be regular and in order unless such notice is given to the pastor, the session and the congregation, or congregational chairman where there is no pastor.
2. A business meeting of the congregation shall be held at least once a year. The specific purpose of all other congregational meetings shall be stated in the notice and no other business other than that which is stated in such notice shall be transacted.
3. Adjourned meetings shall not be held without the required notice except when circumstances prevent completion of the business stated in the notice. In such cases the adjourned meeting shall be held no later than two weeks following the date of the original meeting.
4. One-fourth of the active membership entitled to vote, as determined by the session, shall constitute a quorum. No business shall be considered without a quorum. If a church has more than one thousand members on the active roll, the quorum shall be one-tenth of such members, but not less than two hundred and fifty.
5. Only members who are personally present at the meeting shall be entitled to vote.
6. Voting shall be by any convenient method except as otherwise designated in this Form of Government or as determined by the session.
7. If a congregational meeting of considerable length is anticipated, a congregation is encouraged to conduct such meeting at some time other than immediately following the morning worship service.
8. At all congregational meetings, the pastor, or the congregational chairman, shall preside and the clerk of the session shall serve as secretary. If neither is able to preside
9. The Presbytery shall, if it sees cause, call a congregational meeting by giving notice as required. It shall appoint one of its own members to preside.
10. Only communicant members in full standing are entitled to vote.
11. The following order of procedure shall prevail for all congregational meetings:

(1) The meeting shall be called to order by the presiding officer and prayer shall be offered.

(2) The minutes of the previous meeting shall be read for information if there is any unfinished business recorded

in the minutes.

(3) Action shall be taken upon any unfinished business disclosed by the minutes.

(4) Committees shall report as necessary and said reports shall be acted upon.

(5) Other business shall be considered as indicated by the notice of the meeting.

(6) The minutes of the current meeting shall be read and adopted.

(7) After a motion to adjourn has prevailed

Concerning the Total Ministry of the Church

A. Biblical use of the Word ‘Ministry’

1. “Ministry” as used in the Bible designates the whole body of believers. We are all to be ministers of the One who came not to be served, but to serve.
2. Every member of the Body of Christ has a ministry to fulfill as the church seeks to realize its mission in the world. The Christian’s total life should be regarded as the exercise of his ministry.
3. Certain members are chosen to specific tasks for which they may be particularly suited. They are to labor as the Church and for the Church. This division of labor, while necessary to maintain orderliness, does not create a difference in status, but a difference in function only.

B. Preparation for this Ministry

1. Preparation for this ministry involves both provision of the necessary equipment and recognition of the divine call. It is Christ’s plan in the Church that some should be “…apostles, some prophets, some evangelists, some pastors and teachers, for the equipping of the saints, for the work of ministry,…” (Ephesians 4:11-12). It is thus the function of the clergyman to assist the congregation in performing its ministry.
2. There is in the Church as a whole, and there should be in each particular congregation, evidence of a variety or diversity of spiritual gifts whereby God has provided for the perfecting of the saints.
3. The call of God comes to every Christian and, if he is willing to hear, directs him into that vocation in which he may best serve God and his fellow man. There are ministries within the “gathered church” as it assembles for corporate worship, study and fellowship. There are also ministries within the “scattered church” wherever Christians go.

C. The Word ‘Minister’ in Popular usage

The word “minister” in popular usage and in this Form of Government refers to a clergyman who is especially qualified, called, educated, and ordained by the Presbytery.

Concerning the Church Member

A. Definition of a Church Member

1. The communicant church member is one who has been baptized, who has made public his profession of faith in Jesus Christ and who has submitted his life to His Lordship and to the ministry of the Church. he is entitled to all the rights and privileges of the congregation, including the right to vote in congregational meetings, the right to hold office unless restricted by a minimum age limit set by the session, the right to participate in the Sacrament of the Lord’s Supper, and the right to present his children for the Sacrament of Baptism.
2. The children of believers by right of being born into covenant relationship are non-communicant members of the Church. They are entitled to the Sacrament of Baptism and to the pastoral care, government and nurture of the Church with a view to their entering communicant church membership.
3. An associate church member is one who expects to reside in the area of the church for a limited time or expects to make extended periodic visits to such area and does not want to transfer his or her church membership from their home church, but wants to be a part of the visiting church communicant membership while temporarily residing in that area.

B. Responsibility of Church Members

Church members are required to make diligent use of the means of grace, to share faithfully in the worship and service of the Church, to give of their substance as the lord may prosper them, to render wholehearted service to Christ and His Kingdom throughout the world, to continue in the peace and fellowship of the people of God, and to so live as to bear faithful witness to the Gospel.

C. Procedure for individuals being received into Communicant Membership

1. By profession of faith in Jesus Christ.

1. Applicants for communicant church membership shall be examined by the session in private with regard to a knowledge of their spiritual need, their faith in Jesus Christ, and their intention to be obedient to Him. The applicants shall give assent to the following or similar questions, by which they enter a solemn covenant with God and His Church:

1. Do you acknowledge yourself to be a sinner in the sight of God, justly deserving His displeasure, and without hope save in His love and mercy?
2. Do you believe in the lord Jesus Christ as the Son of God and the Saviour of sinners, and do you receive Him ⁹ The words in question number 2 “Do you receive him” are not applicable to reaffirmation. and trust in Him alone for salvation as He is offered in the Gospel?
3. Do you believe the Scripture of the Old and New Testaments to be the written Word of God, the only perfect rule of faith and practice?
4. Do you now promise, in humble reliance upon the guidance of the Holy Spirit, that you will endeavor to live as becomes the followers of Christ?
5. Do you accept the doctrines and principles of the Associate Reformed Presbyterian Church, so far as you understand them, as agreeable to and founded on the Word of God?
6. Do you promise, with the Lord’s help, to be faithful in the performance of your Christian duties, both in private life and in the work of the Church?
7. Do you submit yourself in the spirit of love to the government and discipline of this Church, and seek the peace, purity and prosperity of this congregation so long as you are a member of it?

Upon affirmative action by the session, applicants shall then be received into communicant membership. The session shall not impose additional conditions for membership.

1. b) The session shall enter into its record all pertinent in-formation, including the names of any baptized children.
2. c) Applicants who have not been baptized previously shall become communicant members upon receiving the Sacrament of Baptism, which shall ordinarily be administered before the congregation. In cases of exigency a pastor may hear the profession of faith of a penitent sinner and administer to him the Sacrament of Baptism. He shall then

report his action to the session.

1. d) New members shall be appropriately presented to the congregation.

2. By reaffirmation of faith in Jesus Christ.

1. Applicants for communicant church membership by the reaffirmation of their faith shall appear before the session and reaffirm their faith according to the applicable questions in the preceding section. Upon affirmative action by the session, such applicants shall then be received into communicant membership. Baptism shall not be re-administered.
2. The session shall enter into its record all pertinent in-formation, including the names of any baptized children. c. New members shall be appropriately presented to the congregation.

3. By transfer of membership.

1. Applicants for communicant membership from other Christian congregations shall be received on presentation to the session of certificates of good standing from the congregation to which they belong.
2. Applicants whose certificates raise a question of good standing, whose testimonials are defective, or whose motives appear unchristian shall be received only after a satisfactory examination by the session as to their personal religion and their reasons in seeking their transfer.
3. No certificate of church membership older than one year shall be valid. One presenting an invalid certificate shall be received by reaffirmation of faith.
4. The session shall enter into its record all pertinent in-formation, including the names of any baptized children. e. New members shall be appropriately presented to the congregation.

4. Associate members.

1. Applicants for an associate church membership may be received by a certificate of good standing from the congregation to which they belong.
2. Associate members’ names shall be entered into the records of the session; be appropriately presented to the congregation; shall have the rights, privileges and duties of regular communicant church members when residing in the area of the church except they shall not have the right to vote in congregational meetings nor the right to hold office in the congregation or church.

D. Procedures for Members transferring to other Congregations.

1. The order of the Church requires that members transfer-ring from one Christian congregation to another shall present certificates of their good standing. Upon request the session shall grant the appropriate certificate of transfer for any member in good standing. See Forms.
2. Certificates issued for ordained officers shall certify to their ordination; however, they shall not be transferred as officers.
3. Certificates issued for parents shall include the names of any baptized children.
4. In all ordinary cases, certificates shall be signed by the moderator and the clerk of the session, and in other cases by either.
5. Members shall be dismissed only to specific church bodies except in the case of the dissolution of a congregation.
6. Members of one congregation transferring to another shall remain as members of the dismissing congregation without voting privileges until they are received by that congregation to which they are dismissed.
7. A form by which the receiving session shall give prompt notification of reception shall be attached to the certificate of

transfer.

8. A member’s name shall be removed from the church roll when the session has accurate information that the member has united with another congregation without having re-

quested transfer.

E. Rolls of Church Members

The session shall keep and review annually three separate rolls of members of the congregation: Active, Inactive and Non-communicant.

1. The active roll shall consist of the names of communicant members who attend worship services at least quarterly and have some methodical system of contributing, or who have previously been active in the life of the congregation but are prevented from activity by infirmity, or who are temporarily away in academic study, military service, or for other valid reasons.
2. The inactive roll shall consist of the names of persons removed from the active roll by the session because of their failure to meet the requirements of an active member. No names of persons, however, shall be thus removed from the active roll until the session has made diligent effort to restore such persons to active membership. The session shall encourage non-resident members to transfer membership to another congregation and if membership has not been transferred within a period of one year their names shall be placed on the inactive roll.
3. The Session may remove from the inactive rolls of the church, the names of persons who remain on the inactive roll for a period of three years. No names of persons, how-ever, shall be thus removed from the inactive roll until the Session has made diligent effort to restore such persons to active membership.
4. The non-communicant roll shall consist only of the names of those who are baptized children of communicant members of the congregation but who have not yet made public profession of their faith in Jesus Christ.

Concerning the Act of Ordination

Ordination is that act of the Church in which Church members are publicly consecrated to specific Church functions to which they have been called by God and elected or appointed by the congregations or agencies of the Church. The act of ordination is not valid apart from the prior calling of God.

In the Presbyterian system, the act of ordination is usually accompanied by the laying on of hands, a helpful and traditional symbol of the Church. Such action is intended to give visible and tangible expression to the prior work of the Holy Spirit, and is not to be construed as a conveying of powers by one man to another. Further, the laying on of hands is ac-companied by intercessory prayer in which the participants seek divine blessing for those receiving ordination.

The act of ordination does not convey or imply to the recipient a rank or position superior in status to any other church member, but a difference in function only. Although some Christians by virtue of their service may assist the total wit-ness of the Church more significantly than others the various ministries of the church are fundamentally equal.

Concerning Deacons

A. Description and Qualifications of a Deacon

1. The office of deacon as set forth in Scripture is one of sympathy and service after the example of Christ.
2. To this office should be chosen persons ¹⁰ Circumstances of the local congregation shall require each session to determine the meaning of the word “persons.” of good character, honest repute, exemplary life, brotherly love, sympathetic nature, and sound judgment, and who are qualified under the standards recorded in Scripture.

B. Individual Responsibilities

It is the duty of a deacon to be a faithful and diligent Chris-tian, actively sharing in the worship and service of the Church and giving particular emphasis to the duties of his office.

C. The Diaconate

1. Its Purpose

The diaconate shall be responsible for the congregation’s ministry to those in material need or distress. It shall also encourage practice of total stewardship among the members of the congregation. It shall plan, in collaboration with the session, the causes toward which the offerings of the congregation shall be directed; devise effective methods for securing and receiving these offerings; secure and receive special offerings as directed by the session and the higher courts of the Church; and see that all offerings are properly distributed. It shall have the care of the general property of the congregation, both real and personal. In matters requiring extraordinary expenditure for acquisition, construction, or alteration of church property, consent of the congregation is required.

2. Its Organization

The deacons of a particular congregation shall be organized as a board, the diaconate, of which the pastor and associate pastor shall be advisory members, and of which the congregational treasurer shall be an advisory member when not otherwise a member thereof. The diaconate shall elect a chairman and a secretary from among its own number. The secretary shall keep a record of the diaconate’s proceedings, and shall submit its minutes to the session at least once a year and at other times upon request of the session. The congregational treasurer, who is entrusted with the regular offerings of the congregation, shall be responsible to the diaconate. A monthly financial report of the congregational treasurer shall be included in the minutes of the diaconate.

3. Its Procedure

1. The diaconate shall hold one regular meeting each month.
2. The chairman may call a meeting of the diaconate at any time he deems necessary and shall call a meeting upon the request of either two deacons or the session. Notice of such meetings shall be given.
3. The diaconate of each congregation shall determine the number of its members necessary for a quorum.
4. Only members who are personally present are entitled to vote.
5. Each meeting of a diaconate shall be opened and closed with prayer.

4. Its Relationship to the Session

1. In the discharge of its duties, the diaconate is under the supervision and authority of the session. The congregational budget and other important financial decisions require the approval of the session prior to presentation to the congregation.
2. The session may void or amend any action of the diaconate, or return it for further consideration.
3. It is recommended that the session and the diaconate meet once a quarter in joint session to confer on matters requiring mutual attention. At such meetings the moderator of the session shall preside and the clerk of the session shall serve as secretary. The joint meeting can take no official action, but the session and diaconate shall act separately on matters committed to the care of each.

Concerning Ruling Elders

A. Description and Qualifications of a Ruling Elder

1. There were elders of the people for the government of the Old Testament Church. Likewise in the New Testament Church, besides the apostles and the ministers, there were

elders who ruled.

2. To the office of ruling elder shall be chosen men of wisdom, discretion, sound faith and Godly life, and who are qualified under the standards recorded in Scripture.

B. Individual Responsibilities

1. Ruling elders are chosen by voting members of the congregation and are their immediate representatives. Together with the ministers, they exercise government and discipline. They oversee the spiritual interests both of the particular congregation and of the Church generally when appointed to represent the congregation in the higher courts. In all the courts of the Church ruling elders possess the same authority and the same eligibility to office as ministers.
2. It is the responsibility of ruling elders, both individually and jointly, to guard and promote the spiritual welfare of the congregation. They are required by their office to visit the people, especially the sick, and pray with them, to comfort the sorrowing, encourage the weak, guide the wayward and the careless, and, in general, to discharge all other duties in Christian love. Although ruling elders do represent congregations by election, they are to seek the will of God in all church court decisions.

Concerning the Election, ordination and Installation of Ruling Elders and Deacons

A. Eligibility

Persons elected to the office of ruling elder or deacon shall be members in full communion in the congregation in which they are to exercise office. The minimum age for holding these offices shall be determined by the session.

B. Terms of Office

1. Ruling elders or deacons are regularly elected and ordained for life unless deposed in the process of discipline. In any particular congregation they may be elected to active service for life or for a limited term, as herein provided.
2. Any congregation in which the active term of office for the session or for the diaconate has been for life may elect either ruling elders or deacons or both ruling elders and deacons to actively serve a limited term in their respective offices. A change to the rotary system shall be adopted at a congregational meeting, provided the following points are observed:^*
3. The term of office for ruling elders shall be not less than four (4) nor more than six (6) years. The classes of ruling elders serving on the session shall be as nearly equal in number as possible.
4. The term of office for deacons shall be not less than three (3) nor more than six (6) years. The classes of deacons serving on the diaconate shall be as nearly equal in number as possible.
5. Ruling elders and deacons shall not be eligible to hold the same office until one (1) year has elapsed after the close of their terms of office.
6. Ruling elders retired under the rotary system shall be eligible for election to the diaconate.
7. Any congregation using the rotary system may revert to the non-rotary system by action in a congregational meeting.
8. Any change from one system to the other shall be reported to the Presbytery.
9. Any ruling elder or deacon who has served the church faithfully but whose ability to render active service is limited because of age, physical ability, or other cause, may be elected Ruling Elder Emeritus or Deacon Emeritus or Emerita. Such election shall be by the action of the congregation upon condition that the said officer is willing to accept this title as one of honor.

C. Election Procedure

1. The election of ruling elders and deacons shall take place in a congregational meeting. The number of ruling elders and deacons shall be determined by the congregation.
2. Nominations may be made by one of the following methods as determined by the session, or by the Presbytery in the case of a new congregation:
3. The session, or the Presbytery in the case of a new congregation, may appoint a nominating committee which shall provide a list containing at least one name for each office to be submitted to the congregation. At the time of the election opportunity shall be given for additional nominations.
4. A congregational meeting may be held to select nominees by ballot. A list of names of all persons eligible for nomination shall be provided, and at least twice the number of persons to be elected shall be nominated. The nominees shall be conferred with privately by the session, or Presbytery in the case of a new congregation, as to their qualifications and willingness to serve before being placed before the congregation for election. Any nominee receiving a majority of votes cast shall be declared elected.
5. If there is only one nomination for an office, the presiding officer shall propose the name of the nominee, and voting shall be by voice, the uplifted hand, or standing, or if deemed advisable, by ballot. If there is more than one nomination for an office, voting shall be by ballot. A congregation may decide whether a majority or a plurality of the vote cast is necessary to constitute election to an office.
6. In the event a majority is required and more than one ballot is necessary, the number of names on the succeeding ballots shall consist only of twice the number to be elected.
7. In the event a plurality is required, those nominees receiving the greatest number of votes shall be elected.

Should anyone so elected decline or be unable to serve, the nominee receiving the next greatest number of votes shall be substituted and regarded as duly elected.

4. When voting is by ballot, the session shall provide suit-able ballots and shall appoint a committee of at least three to distribute and collect the ballots. They shall count them and announce in alphabetical order the names of those elected without reporting the number of votes. The ballots shall then be destroyed.
5. The session shall arrange for the instruction and examination of the officers-elect, and shall appoint a day for their ordination, when required, and installation. This day shall be announced to the congregation soon after the election.

D. Ordination and Installation

1. The session shall meet before the service of ordination and installation to confer with the officers-elect and to hear any objections to the ordination and installation of such officers-elect.
2. The pastor of the congregation shall preside over the service of ordination and installation of ruling elders and deacons. If the congregation is without a pastor, the session shall invite some minister to preside.
3. At the time of the ordination and installation service, the officers-elect shall present themselves before the congregation, and shall solemnly promise, according to the annexed formula, to maintain the doctrine, government, discipline, and worship of the Church.

Formula for Ordination and Installation

1. Do you believe in one God—Father, Son and holy Spirit—and do you confess anew the Lord Jesus Christ as your Saviour and Lord, and acknowledge Him Head over all things for the Church, which is his Body?
2. Do you reaffirm your belief in the Scriptures of the Old and New Testaments as the Word of the living God, the only perfect rule of faith and practice, to which nothing is to be added and from which nothing is to be taken at any time or upon any pretext?
3. Do you accept the doctrines of this Church, contained in the Westminster Confession of Faith and Catechisms, as founded on the Word of God and as the expression of your own faith and do you resolve to adhere thereto?
4. Do you accept the government, discipline, and worship of the Associate Reformed Presbyterian Church?
5. Do you accept the office of ruling elder (deacon) in this congregation; and do you promise to perform faith-fully all the duties of the office; and do you promise to endeavor by the grace of God to live your life in Christian witness before the church and in the world?
6. Do you promise to submit in the spirit of love to the authority of the session and to the higher courts of the Church?
7. Do you promise in all things to promote the unity, peace, purity, and prosperity of the church?
8. These questions having been answered in the affirmative, the presiding officer shall address the following question to the congregation:

Do you, the members of this congregation, acknowledge and receive these fellow members as ruling elders (deacons), and do you promise to give them all the honor, obedience, encouragement, and assistance in the spirit of love to which their office, according to the Word of God and the Constitution of this Church, entitles them?

5. After the members of the congregation have signified their affirmative answer to this question by standing, the officers-elect shall kneel and be set apart to their office with prayer and the laying on of the hands of the session.
6. Following the ordination prayer, the minister shall say:

“In the name of the lord Jesus Christ, the great head of the Church, I now declare you duly ordained and installed in the sacred office of ruling elder (deacon).”

The members of the session shall take the new officers by the hand, saying: “We give you the right hand of fellowship to take part in this ministry with us.”

The minister shall then charge both the officers and the people regarding their Christian responsibilities to each other and to the Church.

E. Reinstallation

1. A ruling elder or deacon re-elected to office under the rotary system shall be installed into the same office without reordination.
2. A ruling elder or deacon who transfers membership from one congregation to another and is elected to the same office shall be installed without reordination.
3. Officers being reinstalled shall be required to assume the obligations in Questions 5 through 7 of the “Formula for Ordination and Installation,” and shall then be declared formally installed by the presiding officer.
4. A ruling elder or deacon who transfers membership from another denomination and is elected to the same office shall be required to assume the obligations for the full “Formula for Ordination and Installation” and shall be installed with-out reordination.

F. Record and Report

A record of the service of ordination and installation shall be entered in the minutes of the session, and the names of the officers shall be reported to the Presbytery.

Concerning Ministers

A. Description and Qualifications for a Minister

1. A minister is a man who is called by God in the lord Jesus Christ, the King and Head of the Church, to a special ministry of the word. Only those who give evidence of being called and qualified by the Lord Jesus Christ shall be set apart by the Church to this ministry.
2. It rests primarily with the individual to determine whether or not he has been called as a minister. Yet, as Christ fits His servants for this ministry, they must also evidence the necessary qualifications for this work.
3. The qualifications of a minister consist of such gifts as fit him for service as a teacher and leader in this ministry, and of such character and reputation as will continue honor to this office.
4. Spiritual Maturity. A minister must be mature in his faith, with absolute certainty of his own saving relationship with the lord Jesus Christ.
5. Belief. A minister must accept the doctrines, government and worship of the Associate Reformed Presbyterian Church as agreeable to and founded upon the Word of God.
6. Knowledge. A minister must give evidence of his knowledge of the Holy Scriptures, the doctrines, government, and worship of our Church, and the duties of a minister.
7. Compassion. A minister must serve as Jesus Christ, Who came “not to be ministered unto, but to minister.”
8. Personality. A minister must be one who will attract persons to Christ and His Church.
9. Intelligence. A minister must be capable of meeting the education requirements essential for ordination.
10. Education. A minister must present evidence of having obtained a baccalaureate degree, or its equivalent, from an accredited four-year college or university, as well as evidence of a theological education embracing three years of satisfactory work in the seminary of this denomination or in a seminary approved by the Presbytery. The educational requirements may be waived only in extraordinary cases and such waiver shall require consent of three-fourths of the members of Presbytery present at a meeting, prior to which the Presbytery shall have been informed in writing of the circumstances which require the application of this extraordinary case waiver.
11. The Scriptures acknowledge no degrees of rank or dignity among ministers, they being equal in office and authority. The names of pastor, teacher, bishop and presbyter are used simply to set forth different duties and responsibilities.
12. The office of minister includes the office and authority of ruling elder. For this reason the minister is sometimes referred to as a teaching elder.

B. Responsibilities for a Minister

As a pastor of a particular congregation or as a mission developer.

1. Public Responsibilities. A minister shall pray for and with his people; read the Scriptures; preach the Word; teach, reprove, exhort and comfort; administer the sacraments; pronounce the blessings of God upon the people; officiate at weddings and funerals; and serve with ruling elders in all matters pertaining to the government, discipline, worship, and education of the congregation. He shall serve as an advisory member of all committees in the congregation. A minister shall also serve, with ruling elders, in the higher courts of the Church.
2. Private Responsibilities. A minister shall visit with and be available to his people as their pastor, that he may counsel with and instruct them in spiritual things and pray for and with them; visit especially the sick, the afflicted, and the aged; advise, comfort, and pray with those who have need; admonish those who are guilty of conduct unbecoming their profession or who are indifferent to their religious duties; and, in general, assume the spiritual oversight of his people.

As a teacher.

1. Some ministers are especially qualified by their gifts to be teachers and may be called to teach in seminaries, colleges, and other schools, provided such teaching is in keeping with their calling as ministers and has the approval of the Presbytery of which they are members.
2. A minister is no less a pastor as a teacher. He is to take pastoral oversight of those under his charge, to be diligent in promoting the work of the Kingdom, and to seek to win the lost to Jesus Christ.

As an evangelist.

1. A minister may serve as an evangelist as long as he is a member in good standing of some presbytery.
2. A presbytery may issue a call to a minister as an evangelist in order to: do preparatory work within the bounds of the presbytery toward establishing new missions, develop missions outside the bounds of the presbytery with the approval of the presbytery, provided this work receives prior approval from the General Synod, perform the duties of a pastor, without being installed as pastor, in a congregation that is unable to support a pastor, or devote himself entirely to preaching the Word in special evangelistic services under the supervision and direction of the presbytery, or of the pastor in whose charge he may be laboring. The evangelist shall always have as his primary duty the faithful sowing of the seed of the Gospel of Jesus Christ.
3. A presbytery may give an evangelist authority to preach the Word and administer the sacraments without the over-sight of a session or provisional session. In special cases, the presbytery may also entrust the evangelist with authority to examine, receive, and dismiss members in a mission, and to train and examine potential ruling elders and deacons. The presbytery shall specify in writing the authority given to the evangelist, and may also specify the particular field and the time period in which this authority may be exercised.
4. When a presbytery calls an evangelist to develop missions outside the bounds of the presbytery, the evangelist shall work only with the approval of General Synod and in close cooperation with the presbytery’s committee charged with new church development and Synod’s Board of Outreach North America.

As a missionary.

1. The Church shall ordain and send forth ministers as missionaries in obedience to the command of Christ to go into all the world and preach the gospel to every creature.
2. The minister, as a missionary, may perform the duties of pastor, teacher, and evangelist.
3. A minister, as a missionary in fields where there is no organized Presbytery, may exercise presbyterial authority under direction of the General Synod in organizing congregations, in receiving students of theology and directing their studies, and in ordaining and installing them as ministers.

In other positions.

The varied work of the Church makes it necessary and proper for ministers to engage in ministries other than those specified. Ministers engaged in such ministries should dis-charge their duties faithfully and diligently, seeking to serve and glorify the lord Jesus Christ.

C. Procedures for Licensure

1. It is agreeable to the Scriptures, and for the best interests of the Church, that trial be made of those who are to be ordained to the gospel ministry in order that this office may not be committed to unworthy men and that churches may have an opportunity to judge the qualifications of those by whom they are to be instructed and governed. To this end Presbyterians are to license candidates for the ministry as probationers to preach the gospel, who, after a competent trial of their gifts and a good report from the churches, are to be ordained to the office of the ministry.
2. As a rule no one shall be licensed to preach the gospel without a course of theological study embracing three years. This, however, shall not prohibit students of theology from preaching occasionally, under the direction of Presbytery, during their theological course.
3. Every candidate for licensure, whether or not he has a diploma from a seminary, shall be examined by the Presbytery in open session as to his soundness in the faith, and belief in and adherence to the distinctive principles of the Associate Reformed Presbyterian Church.

4.The trial for licensure shall consist of a popular sermon, to be delivered by the candidate in public immediately before licensure After the trial the Presbytery shall proceed to consider it, and also to offer suggestions and criticisms.

5. If the Presbytery be not satisfied with his trials and refuse to sustain them, they either will be appointed to him again, or he shall be directed to resume his studies, as the Presbytery may deem best.
6. If his trials give convincing evidence that he is lacking in the essential qualifications for the ministry, the Presbytery should kindly suggest to him to seek some other calling.
7. If his trials for licensure be sustained, he shall present himself before the Presbytery in public meeting and take the obligations in the prescribed formula of questions (See formula of questions for ordination of ministers, excepting
8. The moderator shall then declare him licensed by the Presbytery, in the name of the Lord Jesus Christ, to preach the gospel as a probationer for the holy ministry; and shall, in a few words, remind him of the importance, the difficulties and the excellence of that work on which he is about to enter, and exhort him to devote himself to it in faith and zeal.
9. Probationers shall be given certificates of licensure signed by the moderator and the stated clerk of the Presbytery. Such license shall expire at the end of two (2) years unless the licentiate shall request in writing an extension and such extension be recommended by the Committee/Commission on the Minister and His Work for approval by the Presbytery.
10. Probationers, or licentiates as they are commonly called, shall labor under the direction of their respective Presbyteries. The Presbytery in assigning them fields of labor is to consult, as far as possible, their circumstances and inclinations, always bearing in mind, however, that the interests of the Church are more to be considered than the personal wishes of any laborer.
11. Probationers, not being ministers, shall not administer the sacraments, pronounce the benediction, officiate in marriage ceremonies, ordain officers, or act as moderator or vote in any church court. It is their duty, however, to attend the meetings of their respective Presbyteries and of the Synod, in which they shall have the right to deliberate and advise, and shall always be consulted in matters pertaining to their particular work and appointments.

D. Procedure for Ordination and Installation

1. Candidates for the ministry.
2. One preparing to become a minister shall be a candidate under the care of the Presbytery which has jurisdiction of the congregation in which he is a member.
3. One seeking to be received under the care of the Presbytery shall be examined, through a committee, as to his Christian character, his conviction of being called of God to the ministry, his qualifications, and his saving relationship with the lord Jesus Christ.
4. The Presbytery shall enroll and counsel with each candidate under its care and shall direct his theological studies, inquiring into his diligence and progress. He shall preach trial sermons before the Presbytery as it may direct. The Presbytery, with or without his request, may remove his name from the roll of students under its care. After a candidate has been under the care of a presbytery for five (5) years his name shall automatically be removed from the roll unless he has requested in writing an extension, has given evidence of good faith in continuing his preparation, and his request has been recommended by the Committee/ Commission on the Minister and His Work for approval by the Presbytery.
5. A candidate shall be received under the care of the Presbytery in an appropriate service of recognition in which he shall be asked to stand before the Presbytery and answer the following questions:

(1) Do you promise in reliance upon the grace of God to maintain a character consistent with your Christian profession and to be diligent and faithful in making full preparation for your ministry?

(2) Do you promise to submit yourself to the supervision of the Presbytery in matters concerning your preparation for the ministry of the Word?

When these questions have been answered in the affirmative, the moderator or his appointee shall briefly address the candidate and shall close the service with prayer.

A candidate shall attend the meetings of his Presbytery and remain a member of his congregation and shall be entitled to all the rights and privileges of membership. His pastor and session shall give special encouragement and counsel during his years of preparation.

2. Procedure for ordination.
3. When a candidate has completed his academic training as required by the General Synod and the Presbytery of which he is a candidate, the Presbytery may take steps for his ordination.
4. Requirements for ordination, in addition to academic standards, shall consist of the following:

(1) A review of the candidate’s personal Christian religious experience.

(2) An examination of his knowledge of the English Bible.

(3)  An examination of his knowledge of theology and his doctrinal positions. He shall present a brief written statement of his Christian beliefs.

(4) An examination of his knowledge of the history and government of the church and the determination of his approval of the form of government, discipline and worship of the Associate Reformed Presbyterian Church.

(5) A sermon in manuscript form which he shall preach before the Presbytery and which shall be subject to constructive criticism by the Presbytery. The Presbytery may assign or approve the text for this sermon.

(6) A call either to a congregation or to another approved ministerial labor.

1. The presbyteries shall strive for uniformity in their examination for ordination and shall not omit any of these requirements for ordination.
2. If a minority of one-fourth or more of the members of the Presbytery disapprove a candidate’s examination, the Presbytery may require a further examination in writing on questions proposed by the Presbytery, which questions and answers shall become a part of the official records of the Presbytery.
3. When the Presbytery has approved a candidate’s examination and is furnished evidence of a candidate’s call, the Presbytery shall appoint a time and place for the ordination of the candidate. usually the ordination shall be held before a called meeting of the Presbytery in the church of which the candidate is to be pastor.
4. On the day appointed the Presbytery shall be convened and a minister shall preach an appropriate sermon. The presiding officer shall review all that the Presbytery and candidate have done in preparation for this ordination. He shall stress the nature and importance of ordination and shall impress upon the congregation the solemnity of the occasion.

The presiding officer shall then propose to the candidate the following Formula of Questions for Ordination:

(1) Do you believe in one God—Father, Son and holy Spirit—and do you confess anew the Lord Jesus Christ as your Saviour and Lord, and acknowledge Him Head over all things to the Church, which is his Body?

(2) Do you reaffirm your belief in the Holy Scripture of the Old and New Testaments to be the Word of the living God, the only perfect rule of faith and practice, to which nothing is to be added and from which nothing is to be taken at any time or upon any pretext?

(3) Do you accept the doctrines of the Associate Re-formed Presbyterian Church, contained in the Westminster Confession of Faith and Catechisms, as founded on the Word of God and as the expression of your own faith, and do you resolve to adhere thereto?

(4) Do you accept the government, discipline, and worship of the Associate Reformed Presbyterian Church as agreeable to and founded on the Word of God?

(5) Do you promise to submit in the spirit of love to the authority of the Presbytery in subordination to the General Synod, and to promote the unity, peace, purity, and prosperity of the Church?

(6) Do you sincerely resolve to fulfill all your responsibilities in your home life and in all your relations with your fellowman, following after righteousness, faith, and love?

(7) Do you accept and enter upon your ministry with a desire to glorify God and to be instrumental in strengthening his Church?

(8) Do you promise to preach the gospel in its purity and simplicity, declaring the whole counsel of God, and to perform all your official duties with zeal and faithfulness, seeking the salvation of sinners?

1. The candidate having answered these questions in the affirmative, shall kneel and be ordained by prayer and the laying on of the hands of the Presbytery. After the ordination prayer, the members of the Presbytery shall take him by the hand saying, “We give you the right hand of fellowship to take part in this ministry with us.
2. If the ordination is not in connection with his installation as pastor, the presiding officer shall declare the candidate set apart to the ministry, emphasizing the importance, the difficulties, and the excellence of the ministry which he now enters.
3. The newly ordained minister shall be given a Certificate of Ordination signed by the moderator and principal clerk. A full report of the ordination service shall be recorded in the minutes of the Presbytery, and a copy forwarded to the congregation of which he was formerly a member so that his name may be removed from the membership roll. (See Form)
4. Procedure for installation.
5. A minister shall be a member of the Presbytery having jurisdiction over the congregation of which he is to be pastor and shall have a valid call properly executed by the Presbytery before he shall be eligible for installation.
6. The Presbytery or its commission shall conduct the installation service. A complete report of the service shall be submitted to the Presbytery and recorded in its minutes.
7. A minister may be installed as the pastor or associate pastor of one or more congregations. The procedure for installation of pastors may be adapted for associate pastors.
8. When the installation service is being held in connection with his ordination, the pastor elect shall give affirmative answer to the Formula of Questions for Ordination, after which he shall give affirmative answer to the installation questions.
9. When the pastor elect has been previously ordained, he shall renew his ordination vows by giving affirmative answer to the full Formula of Questions of Ordination, after which he shall answer the following installation questions:

(1) Do you accept the office of pastor of the congregation, and do you promise to perform faithfully all the duties of this office, both public and private, to the best of your ability as you are led by the Holy Spirit?

(2) Do you make these promises in the presence of Him to Whom you must ultimately give an account?

1. When affirmative answers have been given to these questions, the following question shall then be addressed to the congregation:

“Do you, the members of this congregation, now ac-knowledge and receive _______________________ as your pastor, and do you promise to give him all the honor, obedience, encouragement, cooperation, and support in the spirit of love to which this office entitles him and as you promised him in the call?”

1. When the members of the congregation have signified their affirmative answer to this question by standing, the presiding officer shall say:

“In the name of the lord Jesus Christ, the great King and Head of the church, I now declare ________________ duly (ordained) (installed) as pastor of this congregation.”

1. The pastor and congregation shall then be addressed by those appointed or invited by the Presbytery as to their respective duties in the solemn relation into which they have now entered. Following the benediction, the members of the congregation shall come forward and give him the right hand of fellowship, indicating their acceptance of him as their pastor.
2. The installation service of ministers in other approved ministries shall be carried out in a manner similar to that of a pastor
3. A Presbytery may refuse to install a minister. If so, he shall be informed of the reasons and he or the congregation who has called him may appeal the decision of the Presbytery to the General Synod.

E. Procedure for Calls to Particular Congregations

1. No person shall be chosen for pastor of a congregation who has not been regularly ordained, or examined by the Presbytery and approved for ordination.
2. The relationship between a minister and a congregation may be that of pastor, associate pastor, stated supply, occasional supply, evangelist or, in the case of a mission congregation, mission developer.
3. A pastor or associate pastor shall be elected by the congregation in the manner outlined below. The relationship is established by installation and is dissolved only by action of the Presbytery. The terms of the call for an associate pas-tor shall specify the particular function which he is to fulfill in the life of the congregation. His work shall be under the supervision of the pastor and the session. Upon dissolution of a pastor’s relationship, the relationship of the associate pastor shall be reviewed carefully by the congregation and Presbytery.
4. A stated supply is called by the session to perform the functions of a pastor in a congregation. The relationship shall be established by permission of the Presbytery only after it has given careful consideration to the qualifications of the individual and to all other factors involved. The term of a stated supply shall be for no more than twelve months and may be renewed. No formal call shall be issued by the congregation.
5. An occasional supply may be a minister, a student of theology, or a layman secured by the session to conduct services during periods when a congregation is without a pastor or when its pastor is unable to perform his duties. The session shall not secure any person as occasional supply, except in an emergency, without the approval of Presbytery or the in-stalled pastor. The Presbytery shall keep a list of those who are available for immediate service as occasional supplies, including ministers, students of theology, and laymen who give evidence of outstanding abilities as Christian leaders.
6. To call a pastor, the session shall call a congregational meeting to elect a nominating committee representative of the whole congregation.
7. When the nominating committee is ready to report, it shall submit to a congregational meeting, convened for the election and call of a pastor, the name of its nominee for approval or rejection. This meeting shall be presided over by the moderator of the session appointed by the Presbytery, who shall be responsible for having a call properly drafted.
8. It is desirable that the choice be unanimous, or nearly so. If the minority persists in its rejection of the nominee, the congregation shall be asked to reconsider its vote. A full account of the voting shall accompany the call.
9. After the election, the call shall be signed, first by the elders and deacons, then by the other members.
10. The signed call shall be confirmed in writing by the moderator. It shall be presented by one or more congregational commissioners to the Presbytery for approval.
11. The call shall clearly state the amount of salary and other allowances, and shall include information as to manse, vacation, moving expense, medical and group insurance and, except for calls to new fields or congregations which are unable to support a pastor (i.e., as an evangelist), shall include provisions for the church to make contributions to the General Synod in support of the Associate Reformed Presbyterian Retirement Plan (for churches in the united States) or to a locally-accredited and registered retirement plan approved by the presbytery (for churches located outside the United States), according to the guidelines approved by the General Synod. Calls shall provide for an annual review of the terms of the call. Without such a statement the call shall not be approved. The call shall meet all requirements of the Presbytery before approval. A call shall be presented to a pastor-elect by the Presbytery in which the congregation issuing the call is located.

At its discretion, presbytery may approve a call for a minister to serve as pastor without the provision for group insurance when a congregation is unable to support a minister on a full-time basis provided:

1. the Presbytery has determined that the congregation presenting the call is unable to support a minister on a full-time basis and includes such provision in the printed call, and
2. the minister works elsewhere at an occupation that has the approval of the Presbytery for labors outside the pastoral ministry (See Chapter XII.B.2), and
3. the call acknowledges the minister’s responsibility for providing acceptable insurance coverage for himself and, if appropriate, his family.
4. Where provisions of the call respecting contributions for the Associate Reformed Presbyterian Retirement Plan have not been made for a period of one (1) year, due no-tice shall be given by the Board of Benefits to the Minister, Clerk of Session, Clerk of Presbytery, and Chairman of the Presbytery’s Committee/Commission on Minister and His Work that the terms of said Minister’s call have been breached. The failure to meet the terms of a call within a period of one year from date of notification shall constitute the termination of the call for Retirement Plan purposes.
5. If a call is issued to one who is a member of another Presbytery, the pastor-elect shall secure a transfer to the Presbytery in which the congregation issuing the call is located, where he shall then be presented with the call. If the pastor-elect accepts the call, the Presbytery shall immediately appoint a commission to conduct the installation service.
6. The Presbytery may decline to present a call which may be regular in all aspects if, in its judgment, the best interests of the church so require.

15.The presbytery may call a minister to serve as an evangelist. The presbytery committee charged with the responsibility for new church development, church revitalization, or evangelism will serve as the nominating committee to submit the name of a nominee to the presbytery, along with the terms of call, for approval or rejection by the presbytery.

16. The presbytery may call a minister to serve as mission developer of a mission. The presbytery committee charged with the responsibility for new church development will serve as the nominating committee to submit the name of a nominee to the presbytery, along with terms of call, for approval or rejection by the presbytery.
17. The procedure for a call to an associate pastor shall be the same as a call to a pastor.
18. A minister who is serving as a Mission Developer can be installed as a pastor of the Church at its organizational service, if he has been called as a Pastor prior to the service at a called meeting of the petitioners and the Presbytery or its Commission on the Minister and His Work has approved him for this call and the terms of the call.
19. The procedure for calls to other ministries shall be similar to that of a call to a pastor.
20. Any changes made in the terms of the call as a result of the annual review shall be submitted for approval to the Presbytery at its first stated meeting of the year.

F.  Procedure for the Dissolution of Pastoral Relationships

1. The dissolution of the pastoral relationship shall be by action of the Presbytery. Such action may be initiated by the pastor, the congregation, or the Presbytery.
2. When a pastor wishes to be released from his pastoral charge, he shall first inform the session in writing of his wishes. The session shall then call a congregational meeting to act upon this request. He shall then present the same request in writing to the Presbytery. The action of the congregation shall be presented in writing to the Presbytery.
3. When the congregation concurs in this request, the Presbytery may dissolve the pastoral relationship.
4. If the congregation does not concur in this request, it shall submit its reasons in writing to the Presbytery. The Presbytery shall give careful consideration to all such reasons and take whatever action is in the best interests of the church and the pastor.
5. 5. If the session desires the dissolution of the pastoral relationship, it must by calling a congregational meeting first notify the congregation of its desires and then the congregation, if concurring with the session, shall proceed according to paragraph six for this section.
6. 6. If the congregation desires the dissolution of the pastoral relationship, it shall first notify the pastor by written request and then make the same written request to the Presbytery. The Presbytery shall then take whatever action is in the best interests of the church and its pastor.
7. The Presbytery has authority, acting on good information, to dissolve a pastoral relationship without formal application from either party, if in its judgment the welfare of the congregation (Church) so requires.
8. The Presbytery may request an installed pastor to take up the work in another field of labor, but cannot require him to do so. Any pastor so requested shall give prayerful consideration to such a request for an indication of the will of God.

G. Procedure for Transferring Ministers from One Presbytery to Another

1. Transfer within the Associate Reformed Presbyterian Church.

1. The Presbytery may transfer a minister or a student of the-ology from one Presbytery to another. Such transfers are initiated by the minister, licentiate, or student, by informing his Presbytery of his desire to be transferred, and securing letter of standing which shall be presented to the receiving Presbytery prior to any examination and approval for reception.
2. A Presbytery receiving a minister from another Presbytery shall examine him as to his beliefs, his Christian character and his qualifications to perform the duties of his office. After examination the Presbytery may decline to receive the minster, or may postpone his reception until he has engaged in further preparation. The Presbytery shall strive for uniformity in the examinations given.
3. A minister transferring from one Presbytery to another shall present a certificate of transfer indicating his good standing in the dismissing Presbytery. A certificate of transfer shall be issued only after the pastoral or other relationship has been dissolved. he shall be a member of the dismissing Presbytery until he has been officially received by the Presbytery to which he is transferring, and an official notice of his reception has been sent to the dismissing Presbytery.
4. The Presbytery shall record the dates of the certificates and other vital information in its minutes.

2. Transfer from another denomination.

1. The Procedure for transferring ministers from another denomination shall follow in substance the procedure for transfer from one Presbytery to another within the Associate Reformed Presbyterian Church.
2. The minister must present an acceptable certificate of transfer from the Presbytery or other Church body of which he was a member.
3. The minister applying for membership in one of the Presbyteries shall be examined as to his beliefs, his Chris-tian character, his qualifications, and his knowledge of and adherence to the doctrines and principles of the Associate Reformed Presbyterian Church.
4. The minister requesting transfer from another denomination shall furnish evidence of an education equal to that required of ministers trained under the care of the Presbyteries of the Associate Reformed Presbyterian Church. (Chapter 10, A through G)

3. Transfer to another denomination.

The procedure for transferring ministers to another denomination shall follow in substance the procedure for transfer to another Presbytery within the Associate Reformed Presbyterian Church.

H. Provisions for Calls to Other Ministries

1. The procedure for calls to ministers other than those involving pastoral relationship shall be essentially the same as for calls to the pastorate. The court or agency issuing the call shall present to the Presbytery of which he is a member, which shall retain primary jurisdiction, a call appropriate to the service involved.
2. When a minister desires to accept work not under the jurisdiction of any church court or agency, he shall request permission of his Presbytery. The Presbytery may grant permission upon determination that the particular work serves the best interests of the church and the minister. If permission is not granted and the minister persists in accepting such work, he shall request that he be divested of his office without censure. If he does not so request, the Presbytery shall charge him with violation of his ordination vows and institute judicial process against him.

Concerning the Session

A. Its Purpose

1. The lowest court of the Church consists of the ruling elders in active service and the pastor, if there is one, of a particular congregation, and is called the session. The precedent for this court is found in the general form of church government founded upon the Old and New Testament principles, which was that of government by elders.
2. The session is charged with the spiritual oversight and government of the congregation.
3. The presbytery initiating a mission may appoint a provisional session to exercise oversight of the mission on behalf of the presbytery. The provisional session will report to the appropriate committee of presbytery that is charged with responsibility for new church development.
4. If an organized ARP congregation is sponsoring a mission, the presbytery may appoint the session of the sponsoring church as the provisional session to oversee the mission on behalf of the presbytery. The sponsoring church session may choose to exercise its oversight through a subcommittee of

the session.

B. Its Authority and Responsibilities

1. The session shall have as its primary responsibility the initiation, planning, organization and administration of pro-grams designed to enable the congregation to carry on the mission of God in Christ’s Church by word and deed in the community and also in the Presbytery, the General Synod and the whole world. In order to institute and supervise the general work of the congregation, the Session has the power to appoint boards, commissions, or committees. (See Chapter XIV)
2. In order to carry out its responsibility, working under the proper jurisdiction of the higher courts and with the pastor, the session has power:
3. To counsel with the members of the congregation and to inquire into their Christian knowledge and conduct.
4. To admonish, rebuke, suspend, or exclude from the Sacrament of the Lord’s Supper any member of the congregation found delinquent, according to the Rules of Discipline.
5. To encourage parents who are communicant members to present their children for the Sacrament of Baptism.
6. To receive applicants into communicant church membership upon profession of faith in Jesus Christ, upon reaffirmation of faith in Jesus Christ, or upon transfer of membership.
7. To grant the appropriate certificate of transfer for any member in good standing upon proper request.
8. To instruct, examine, ordain, and install ruling elders and deacons upon their election by the congregation.
9. To encourage the officers of the congregation to devote themselves to their respective responsibilities.
10. To supervise the work of the diaconate and examine the records of its proceedings.
11. To develop and supervise the church school and the educational program of the congregation.
12. To employ and supervise the work of a director of Christian education.
13. To exercise, in accordance with the Directory for Worship, authority over the time and place of the preachings of the Word and the administration of the sacraments, and over all other religious services.
14. To assemble the people for worship in the absence of the pastor.
15. To direct the securing, receiving, and distributing of special offerings.
16. To devise and encourage suitable measures for the spiritual advancement of the congregation and of the Church.
17. To observe and enforce the lawful injunctions of the higher courts.
18. To select from among its ruling elders representatives to the meetings of the Presbytery and the General Synod, but not to instruct such representatives as to how they shall vote, but may so instruct its representatives on a vote on a proposed plan of Church union. These representatives shall make a report to their session of the proceedings of the court.
19. To propose to the Presbytery such measures as may be of common advantage to the whole Church.
20. To supervise, review, and control all organizations within the congregation, and in its discretion to require stated reports.
21. To call a congregational meeting.
22. To exercise authority over the use of the church building and associated properties.
23. The provisional session overseeing a mission has the same responsibility as a session, but is a transitory authority aimed at preparing the mission to be governed under its own session. Presbytery has the primary oversight responsibility for the mission. This responsibility is usually exercised through the presbytery committee charged with the responsibility for new church development. The provisional session has secondary oversight and is accountable to the presbytery committee. Elders on the provisional session must be careful to allow the mission to develop its distinct identity and direction.
24. In order to carry out its responsibility to the presbytery, the provisional session has the power:
25. To receive applicants into communicant church membership upon profession of faith in Jesus Christ, upon reaffirmation of faith in Jesus Christ, or upon transfer of membership.
26. To encourage parents who are communicant members to present their children for the Sacrament of Baptism.
27. To grant the appropriate certificate of transfer for any member in good standing upon proper request.
28. To admonish, rebuke, suspend, or exclude from the Sacrament of the Lord’s Supper any member of the congregation found delinquent, according to the Rules of Discipline.
29. To instruct and examine potential ruling elders and deacons.
30. To work with the mission developer in setting the time and place of the preaching of the Word, the administration of the sacraments, and over all other religious services.
31. To ensure that the mission is submitting required reports to presbytery and synod.
32. To encourage and advise the mission developer. It is important that mutual trust be established between the mission developer and the session. He should look to the session as his strong supporters and encouragers. He should feel free to share his concerns and frustrations with them. The session should advise and counsel him concerning his work and ways to most effectively develop the mission.
33. To provide care and nurture to the people attending the mission. The provisional session members should attend the mission often enough so that they know and are known by the members of the mission.
34. To ensure proper oversight and stewardship of financial resources.
35. To keep the presbytery committee informed of concerns that may need the presbytery’s attention.
36. To call a congregational meeting of the mission in order to elect a pulpit search committee and vote upon the terms of a call to a pastor prior to the organization of the mission as a particular congregation.
37. To oversee all organizations within the mission, and in its discretion to require stated reports.

The session shall:

1. Keep an accurate record of its proceedings and submit annually such records to the Presbytery for inspection and

review.

1. Keep an accurate record of:

(1) The rolls of the members of the congregation ac-cording to the Form of Government.

(2) The names of persons receiving the Sacrament of Baptism.

(3) Deaths and marriages of members of the congregation.

1. Report to the higher Church Courts and their agencies such information as requested.

C. Its Organization

1. The pastor, by virtue of his office, is the moderator of the session. An associate pastor, if there is one, is also a member of the session, and may substitute as moderator at the discretion of the pastor.
2. The mission developer of a mission congregation, by virtue of his office, is the moderator of the provisional session.
3. In addition to the moderator, the officers of the session shall be a vice moderator and a clerk who shall be elected annually by the session.
4. In cases where the pastor is, for any cause, disqualified from presiding, the associate pastor or the vice moderator may preside.
5. When a congregation is without a pastor, the moderator shall be a minister of the Associate Reformed Presbyterian Church appointed by the Presbytery. When it is not feasible for such moderator to be present, the vice moderator shall preside. In judicial cases the moderator must be the appointee of the Presbytery.
6. The session shall hold one regular meeting each month. The moderator may call a meeting of the session at any time if he deems necessary and shall call a meeting upon the request of two ruling elders or upon request of the Presbytery. Notice of such meetings shall be given.
7. No meeting of the session shall be held without the knowledge of the pastor.
8. Each session shall determine the number of its members necessary for a quorum, provided such a quorum be not less than a pastor and two elders, or three elders without a pastor.
9. Only members who are personally present at the meeting are entitled to vote.
10. Each meeting of the session shall be opened and closed with prayer.
11. A provisional session should hold at least one regular meeting each month.

Concerning Presbytery

A. Its Purpose

The court of the Church next higher than the session is the Presbytery, which has the oversight of a group of congregations within a specific geographical area. It is the essential court of the Presbyterian system in administering its general order, the higher courts being constituted simply by a wider application of the general principles of the Presbytery. The precedent for this court is found in the example of the Apostolic church. The name is scriptural, derived from the Greek of the New Testament.

B. Its Authority and Responsibilities

1. The Presbytery shall have as its primary responsibility the initiation, planning, organization and administration of programs designed to enable it to carry on the mission of God in Christ’s Church by word and deed in the Presbytery and also in the local congregations, the General Synod and the whole world. In order to institute and supervise the general work of the Presbytery, the Presbytery has the power to appoint boards, commissions, or committees. (See Chapter XIV)
2. In order to carry out its responsibilities, the Presbytery has power:
3. To enforce the lawful injunctions of the higher courts.
4. To receive, hear, resolve, and decide references, appeals, and complaints according to constitutional procedures, including questions of doctrine or discipline.
5. To advise and to assume original jurisdiction for adjudication on matters from church sessions where their authority cannot be exercised.
6. To review and approve or censure the records of sessions and to require their correction, to redress anything contrary to order, and to take effectual care for the observance of the

Constitution of the Church.

1. To unite, divide, organize, dissolve, receive, dismiss, and transfer congregations.
2. To hold, dispose, and apply the properties of dissolved congregations at its discretion.
3. To approve or disapprove the buying, selling, mortgaging, or leasing of any real property by a congregation over which the Presbytery may have control or jurisdiction.
4. To inquire into the condition of the congregations under its care, correcting, and advising in any matter and taking special oversight of congregations without pastors by appointing moderators of sessions, supplying preaching and other ordinances of worship for congregations without pastors.
5. To receive under its care students of theology as candidates for the ministry.
6. To examine and approve candidates for the ministry. k. To ordain, install, receive, dismiss, remove, and try ministers of the Gospel, requiring ministers to devote themselves diligently to their sacred calling and censuring the delinquent.
7. To examine and approve calls and changes in terms of calls.
8. To establish the pastoral relation, and to dissolve it at the request of one or both of the parties, or at its own discretion.
9. To direct the labors of ministers who have no pastoral charge.
10. To establish and direct mission work within its bounds.
11. To institute and superintend the agencies necessary for its work and to concert measures for the enlargement of the Church within its bounds.
12. To consider and pass upon all proposed measures referred to it by the General Synod which would change the established order of doctrine and government of the Church.
13. To propose to the General Synod such measures as may be of common advantage to the whole Church.
14. In general to take whatever action may be necessary for the spiritual welfare of the congregations under its care and for the extension of the Kingdom of Christ.
15. The Presbytery shall:
16. Keep full and accurate records of its proceedings and submit annually such records to the General Synod for inspection and review.
17. Report annually its proceedings to the General Synod with details in reference to:

(1) Students of theology received.

(2) Ordinations, installations, and dissolutions of pastoral relations.

(3) Formations, organizations, dissolutions, unions, and divisions of congregations, and the receiving and transfer-ring of congregations within the General Synod.

(4) Ordination and receiving of ruling elders.

(5) Deaths of ministers, ruling elders, and deacons.

(6) Through the Annual Statistical Report of its churches, the receiving, dismissing and death of members and, as may be determined by the General Synod from time to time, organizational membership and summary financial information.

(7) Condition and progress of work within its bounds.

(8) In general all of the important business that has been transacted and changes that have taken place during the year.

1. Issue a certificate of standing to a minister upon valid application. Such certificate shall not be valid for more than one year.

C. Its Composition and Organization

1. The members of the Presbytery shall consist of all the ministers, in number not fewer than two (2), and at least one ruling elder from each congregation within a geographical area as determined by the General Synod, which area shall include at least five (5) congregations. The moderator of the Presbytery not otherwise a member thereof shall be a member by virtue of his office.

If a Presbytery fails to meet these requirements for a period of one year, the General Synod shall review the status of such Presbytery. If this failure continues for a period of three years, the Presbytery shall be dissolved and its congregations and pastors shall unite with other Presbyteries.

2. Every congregation in the Presbytery shall be represented by one (1) ruling elder, and every congregation whose active communicant membership exceeds four hundred (400) in number shall be represented by two (2) ruling elders and shall be entitled to one (1) additional ruling elder for each additional four hundred (400) active communicants. The session shall make a record of each appointment and credentials of such appointment shall be submitted to the Presbytery.

For the purpose of determining the number of elder representatives to which a church is entitled, the number of active communicants as reported on the Annual Statistical Report shall be the basis to determine the number of elders to represent a church. Any change in the number thereafter that would modify the number of elder representatives shall be certified to the Principal Clerk, not less than 30 days prior to the next meeting of Presbytery.

3. The term of membership of a ruling elder in the Presbytery shall continue until his successor is duly elected and qualified by presenting credentials of his appointment from the session of the congregation which he represents.

Only those members of the Presbytery who are personally present at the meeting shall be entitled to vote.

Ministers in good standing in other Presbyteries or in other Christian denominations being present at any meeting of the Presbytery may be invited by the Presbytery to sit as consultative members. Such members may deliberate and advise, but shall not vote.

4. The officers of the Presbytery shall be a moderator, a vice moderator, a principal clerk, and such other officers as are necessary. The method of selection and terms of office and

duties shall be determined by the Presbytery.

5. The Presbytery shall hold stated meetings at least twice a year. Such meetings shall ordinarily be opened with a sermon by the retiring or incoming moderator or in case the moderator is a ruling elder, by an appropriate address or a sermon by a minister of the Presbytery appointed by the moderator, and every particular session shall be opened and closed with prayer.

A quorum for stated meetings of Presbytery shall be one-third (¹⁄3) of the ministers of the Presbytery and duly elected elders from one -third (¹⁄3) of the congregations.

A Presbytery may adjourn to a meeting during the sessions of the General Synod, but only at a time when the General Synod is in recess.

6. If any matters which require immediate attention arise between the stated meetings, meetings may be held upon the call of the moderator, or, in his failure to act, of the principal clerk, or upon the request of three (3) members of the Presbytery from at least two (2) congregations. At least one week’s notice of called meetings shall be given to all members of the Presbytery specifying the time and place of meeting and the particular business for which the meeting is called. No other business shall be transacted at called meetings except that specified in the notice.

A quorum for called meetings of the Presbytery shall be two (2) ministers and the duly elected elders from at least two (2) congregations.

7. The Presbytery shall convene when directed to do so by the General Synod for the transaction of designated business only.
8. A Presbytery or any of its committees or agencies may incorporate under the laws of any state in which it functions; however, the provisions of its charter and by-laws must always be in accordance with the Form of Government of the Associate Reformed Presbyterian Church.

The members of the Presbytery or the members of its committees or agencies shall be members of such corporation, and the directors or trustees and officers of such corporation shall be elected from its members in the manner prescribed in the by-laws.

If a Presbytery or any of its committees or agencies are un-incorporated they may elect individual trustees from their members.

The corporation or individual trustees and their successors shall hold title to all property belonging to the Presbytery, or any of its committees or agencies.

Title to all Presbytery property shall be acquired, mort-gaged, held and transferred by the Presbytery in which such property is located.

If a Presbytery is dissolved or otherwise ceases to exist and no disposition has been made of its property, the holder of the title to such property shall deliver, convey, and transfer same to the General Synod or to the authorized agent or agents of the General Synod. The receipt of the General Synod or its proper agent or agents shall be a full and complete discharge of all liability of the holder of such Presbytery property.

The General Synod shall apply such property or the proceeds therefrom at its discretion.

Concerning the General Synod

In order to institute and supervise the general work of the Church, the General Synod has the power to appoint boards, commissions, and committees. (See Chapter XIV)

A. Its Purpose

1. The Confession of Faith (XXXI:1-3) declares that there ought to be such assemblies as synods and councils for the better government and further advancement of the Church; that ministers of Christ and other fit persons delegated from their churches have exclusive right to appoint these assemblies; and that it belongs to synods, thus appointed, to determine controversies of faith and cases of conscience, to set down rules and directions for public worship and the government of the Church and to receive and determine complaints.
2. The General Synod is the highest court of the Associate Reformed Presbyterian Church and represents in one body all of its particular presbyteries. It bears the title of the General Synod of the Associate Reformed Presbyterian Church and constitutes the bond of union, peace, and correspondence among all of its congregations and courts.

B. Its Authority and Responsibilities

1. The General Synod shall have as its primary responsibility the initiation, planning, organization and administration of programs designed to enable it to carry on the mission of God in Christ’s Church by word and deed in the General Synod and also in the local congregation, the Presbytery and the whole world.

In order to carry out its responsibility, the General Synod has power:

1. To establish measures for advancing the Church.
2. To institute, create operating rules and supervise the agencies necessary in the general work of the Church.
3. To make appointments to such labors as fall under its

jurisdiction.

1. To organize, receive, divide, unite, transfer, dismiss,

and dissolve Presbyteries in keeping with the advancement

of the Church.”

(1) An organized presbytery, or a group of individual congregations, located outside the geographical areas of existing Associate Reformed Presbyterian presbyteries desiring to be received as a presbytery and which meets the following requirements shall petition the General Synod, giving full assurance that this is the desire of all ministers and congregations to be received:

(a) Any group desiring to be received by the General Synod as a presbytery must meet the requirements of the Form of Government, Chapter XII.C.1, i.e., the Presbytery must have at least two (2) ordained teaching elders and at least five (5) organized congregations.

(b) At least five (5) of these congregations must be located outside the geographical bounds of an existing Associate Reformed Presbyterian presbytery.

(c) Congregations that do not belong to an Associate Reformed Presbyterian presbytery must agree to accept the Standards of the Associate Reformed Presbyterian Church, to be subject to the courts of the Church, and to work cooperatively with other congregations toward the purity and unity of the Church. To this end, the members, at a duly constituted congregational meeting, shall be required to enter into covenant by answering affirmatively the following question, either by voice, by uplifted hand or by standing:

“Do you, in reliance on God’s grace, solemnly promise and covenant that you will walk together as a congregation according to the Constitution and Standards of the Associate Reformed Presbyterian Church, working toward the purity and unity of the Church?”

(2) Congregations that belong to an Associate Reformed

Presbyterian presbytery which desire to be a part of the petitioning group must give notice in writing to their presbytery of their intent. Such notice must be accompanied by a request for transfer to the new presbytery when and if it is established.

(3) The following procedures shall be followed on receipt of a formal request for admission:

(a) Petitions shall be directed or referred to the Principal Clerk who shall:

1. Provide the group a copy of the requirements necessary for reception.
2. Provide the group a copy of the procedures to be followed.
3. Inform the group that if they are connected to another denomination, that they must provide a copy of the letter informing their governing body that they intend to correspond with the General Synod of the Associate Reformed Presbyterian Church.

If the group has no denominational affiliation, they shall be requested to provide written certification of that status.

4. In those circumstances where other denominations are involved, inform the governing body of the other denomination that the General Synod is responding to the petition.
5. Once the preceding four requirements have been met, refer the petition to the Executive Board of the General Synod.

(b) The Executive Board of the General Synod, acting on behalf of the General Synod, shall appoint a commission to meet with representatives of the inquiring group. The commission

shall look carefully into the motives and intentions of each minister and each congregation, shall assure itself that the ministers and members of the congregations understand the privileges and the responsibilities that accompany their request, and shall be fully satisfied that God is leading the ministers and congregations to become a presbytery of the Associate Reformed Presbyterian Church. The commission

1. shall have the authority to meet with each petitioning congregation to ask and answer questions;
2. must examine each petitioning minister according to the provisions of the Form of Government, Chapter X.G.2.; and
3. shall report its findings and actions and submit appropriate recommendations to the Executive Board.

(c) Recommendation for the reception or establishment of such a presbytery, to include its geographical area, shall be presented by the Executive Board of Synod to the General Synod at its next regular or called meeting.

(4) If the presbytery contains congregations that are located within the geographical areas of an existing Associate Reformed Presbyterian presbytery, such congregations shall be allowed to remain with the presbytery for a maximum of two (2) years, during which time they shall be expected to transfer to the presbytery within whose geographical area they are located. If such a transfer is not requested, or if no waiver is granted by the General Synod, the transfer will automatically take place at the expiration of the two (2) years.

(5) Whenever a new presbytery is established, or an existing presbytery is received by the General Synod, a special service of recognition and reception shall be held, either during a meeting of the General Synod or during a meeting of the presbytery. If held during a meeting of the presbytery, the General Synod shall be represented by the Moderator and/or a duly appointed commission of the General Synod.”

2. To communicate with individual congregations which are outside the geographical areas of existing Associate Reformed Presbyterian presbyteries. Requests from such congregations to be received into the Associate Reformed Presbyterian Church shall be handled in the same manner as outlined in Form of Government, Chapter XIII.B.2.d.(3)(a) and Chapter XIII.B.2.d.(3)(b) above. When all requirements have been met, the Executive Board may request an existing Associate Reformed Presbyterian presbytery to consider receiving the petitioning congregation, with the understanding that such reception shall not be final until the General Synod has granted a waiver to the geographical area rule as found in the Form of Government, Chapter XII. A and Chapter XII.C.1. A congregation so received shall be expected to become a part of an Associate Reformed Presbyterian presbytery organized in its geographical area at a later date.
3. To review the records of the Presbyteries, giving what-ever counsel and advice is necessary.
4. To require all lower courts to observe the Constitution.
5. To redress whatever the lower courts may have done contrary to order.
6. To organize particular synods in keeping with the advancement of the Church.
7. To receive and decide upon all appeals, references, and complaints regularly brought before it from the lower courts.
8. To bear testimony against error in doctrine and against immorality in practice, both of which injuriously affect the

Church.

1. To make final decisions in all controversies respecting doctrine, order, and discipline.
2. To give its advice and instruction in conformity with the Constitution in all cases submitted to it.
3. To suppress schismatical contentions and disputes according to the rules provided.
4. To correspond with other denominations on such terms as may be agreed upon by the General Synod and the corresponding body.
5. To effect organic union with other ecclesiastical bodies according to the procedure set forth in this Form of Government.
6. To supervise the affairs of the entire denomination, directing such measures as are necessary for the promotion of love, truth, and holiness through all congregations under its care.

C. Its composition and organization

1. The General Synod shall meet at least once in every year. Those entitled to sit as members of this court shall include all pastors of congregations, active or retired; and every minister engaged in full-time service of the foreign missions, presbyteries, institutions, boards and agencies of the denomination, or who were retired while engaged in such full-time service; ministers involved in Presbytery-approved Christian minis-tries; and military chaplains, active or retired. Other ministers who deem their vocation to be an appropriate exercise of their call and ordination to the ministry may be certified annually by vote of their presbyteries as being members of the General Synod, after written application each year by such ministers, showing, to the satisfaction of the presbytery, that the minister is, in compliance with Chapter XII B.2 (k), devoting himself diligently to his sacred calling.

Those entitled to sit as members of this court also shall include at least one ruling elder from each congregation, the vice-moderator, if he should be a ruling elder, and the retiring moderator, should he be a ruling elder. Congregations having more than four hundred (400) active communicant members are entitled to send two (2) representatives, the basis for representation continuing in this proportion.

The Principal Clerk of each Presbytery shall submit to the Principal Clerk of the General Synod a statement stating the Presbyters are duly certified.

2. The meeting of the General Synod shall be held at the time and place designated at the preceding meeting. The moderator shall designate an alternate time and/or place of meeting in the event that such a change should be necessary. Notice of any change shall be given to each session not less than thirty (30) days in advance of the meeting.
3. A special meeting of the General Synod may be called only at a time of emergency and in the following manner: The moderator, or in his failure to act, the principal clerk shall issue a call for a special meeting, at the official request of at least two Presbyteries or upon his own initiative, with the official concurrence of at least two Presbyteries. Notice of the meeting shall be given to each session not less than thirty (30) days in advance. The purpose of the meeting shall be as stated in the notice and no other business shall be transacted. In addition to all ministers of the General Synod, the ruling elders or their alternates who were enrolled at the previous stated meeting, shall be members of the special meeting. A session shall have the right to elect a representative or alternate in the stead of one who has died or transferred his membership.
4. The officers of the General Synod shall be a moderator, a vice moderator, a principal clerk, a second clerk, a bill clerk, a treasurer and such other officers as are necessary. The method of selection and the terms of office and duties shall

be determined by the General Synod.

5. One-fourth of the ministers of the General Synod, if from three or more Presbyteries, with elders from at least one-fourth of the congregations, if from three or more Presbyteries, shall constitute a quorum for the transaction of business.
6. Each elder-representative, before he shall be enrolled as a member of the General Synod, shall present from his session a statement signed by the moderator and the clerk in the following form:

“The session of the ________ Church, meeting on the___ of _____, hereby appoints Ruling Elder ______, or, in the case of his absence, Ruling Elder ______, to be a representative of this Session to the ____ meeting of the General Synod of the Associate Reformed Presbyterian Church, at _______ on the __ day of ______, or wherever and whenever the said Court may meet, to consult, determine, and vote on all things that may come before the court, according to the principles and Constitution of this Church and the Word of God.”

The session shall make a record of the appointment. No representative shall have the right to deliberate or vote in the General Synod until he has been enrolled by the principal clerk. Only those representatives who are personally present at the meeting shall be entitled to vote.

7. On the day appointed the retiring moderator shall open the meeting with a sermon or, if he is a ruling elder, with an appropriate address, and he shall preside until the moderator-elect is presented. In the absence of the retiring moderator, or in his inability to act, the retiring vice moderator shall perform the duties specified.
8. Each session of the General Synod shall be opened and closed with prayer. The business of the General Synod having been completed and the vote having been taken for final adjournment, the moderator shall state:

“By virtue of the authority delegated to me by the Church, I now declare the _____ meeting of the General Synod of the Associate Reformed Presbyterian Church is adjourned, to meet next at ______ on the ___ day of ____.”

The session of the General Synod shall be closed with a song of praise, after which the moderator shall offer a prayer and pronounce or cause to be pronounced on those present a scriptural benediction.

9. The General Synod shall maintain an accurate and permanent record of its proceedings.
10. The General Synod or any of its boards or agencies may incorporate under the laws of any state in which it or they function; however, the provisions of the charter and by-laws must always be in accordance with the Form of Government of the Associate Reformed Presbyterian Church. The members of the General Synod or the members of any of its board or agencies shall be members of such corporation, and the directors or trustees and officers of such corporation shall be elected from its membership in the manner prescribed in the by-laws.

If the General Synod or any of its boards or agencies are unincorporated, they may elect individual trustees from their membership.

The corporation or individual trustees and successors shall hold title to all property belonging to the General Synod or any of its boards or agencies, and upon authority from and on behalf of the General Synod may buy, sell, or mortgage property for the General Synod or any of its boards or agencies; shall accept and execute deeds and shall hold and defend same; shall manage any permanent special fund so entrusted for the furtherance of the purposes of the General Synod, or any of its boards and agencies; and shall facilitate the management of its civil affairs in such manner as the General Synod may from time to time direct. Title to institutional General Synod property shall be acquired, mortgaged, held and transferred by the appropriate board, corporation or agency of the General Synod.

D. The Ministry of Women

ARP Women’s Ministries is an organization which encourages and equips the community of Associate Reformed Presbyterian women to minister together for God’s glory and purpose, functioning under the ecclesiastical leadership of the General Synod of the Associate Reformed Presbyterian Church.

ARP Women’s Ministries accomplishes its purposes through its Board and presbytery and local church organizations.

ARP Women’s Ministries shall report to the General Synod on an annual basis.

Concerning Boards, Ecclesiastical Commissions, and Committees

A. Boards

1. Purpose.

A board is a body appointed and empowered by a court of the Church to take management of certain specified duties in advancing the mission of the church.

The specified duties shall be set forth and published in a manual of authorities and duties or other document of the appointing court.

2. Authority and responsibility.

1. A board shall perform the specified duties entrusted to it without particular instructions from the appointing court but shall follow the general instructions of the court.
2. A board is empowered to study, initiate, and administer programs and funds within its specific area of responsibility, and hold title to properties within its specific area of responsibility.
3. A board is empowered to create and staff an administrative entity for the purpose of carrying out its specified duties. A position description of an administrative officer of a board of the General Synod shall be submitted to the General Synod for inclusion in a manual of authorities and duties. The administrative officer shall report to the board on the basis of his position description.
4. A board shall make an annual report to the appointing court, giving full statement of all business transacted, actions taken during the year, and newly initiated and/or planned programs. The report shall address the specified duties as set forth in a manual of authorities and duties or other documents of the appointing court.
5. Any action of a board may be approved, amended or set aside by the appointing court.
6. A board shall keep full and accurate records of its proceedings in a permanent form which shall be available for review and inspection as required by the appointing court.

3. Composition and organization.

1. Members of a board shall be appointed and their terms of membership shall be fixed by the appointing court.
2. A board shall elect its own officers and, subject to the approval of the appointing court, shall adopt a constitution, policy book, and/or by-laws. Changes to governing documents shall be reported to the appointing court.
3. A board may incorporate; however, the provision of its charter and by-laws must always be in accordance with the Form of Government of the Associate Reformed Presbyterian Church.
4. Any newly-elected member of any board or any newly-appointed administrative or teaching employee shall have given satisfactory evidence of his or her belief in and adherence to the basic doctrines of evangelical Christianity as adopted by the General Synod and as set forth in a manual of authorities and duties.

B. Ecclesiastical Commissions

1. Purpose.

An ecclesiastical commission is a body appointed and empowered by a court of the Church to examine, consider, and conclude certain designated business.

Authority and responsibilities.

1. An ecclesiastical commission may be formed to take testimony in judicial cases, to install ministers as pastors, to consider and seek solutions for problems of disorder within congregations, to effect the organization or merger of congregations, and to perform similar ecclesiastical functions. The action of an ecclesiastical commission may be amended or reversed by a majority vote of the appointing court.
2. An ecclesiastical commission may be formed to interpret, construe, and apply the constitution and laws of the church to all matters involving constitutionality referred to it by the appointing court.
3. A judicial case brought before a court of the Church may, with the consent of the parties, be committed to the judgment of an ecclesiastical commission. In such cases the commission appointed must be satisfactory to both parties. The decision of an ecclesiastical commission appointed for judicial purposes may be appealed to the appointing court.

3. Composition and organization.

1. Each ecclesiastical commission shall elect a chairman and secretary. Full and complete records of the commission’s proceedings shall be kept and submitted to the appointing court at its next stated meeting. Such report shall be entered into the minutes and shall be regarded as an action of that court. The commission shall then be dissolved.
2. Persons appointed to ecclesiastical commissions shall be members of the court making the appointment.
3. A quorum for each ecclesiastical commission shall be a majority of its total membership.
4. Size of membership:

(1) An ecclesiastical commission appointed by a session shall be not fewer in number than three (3) members, consisting of at least one (1) minister.

(2) An ecclesiastical commission appointed by a Presbytery shall be not fewer in number than three (3) members, consisting of at least two (2) ministers and one (1) ruling elder.

(3) An ecclesiastical commission appointed by a Presbytery to hear a judicial case shall be not fewer in number than five (5) members, of which at least three (3) shall be ministers and two (2) shall be ruling elders.

(4) An ecclesiastical commission appointed by the General Synod shall be not fewer in number than seven members, consisting of at least four (4) ministers and three (3) ruling elders.

(5) An ecclesiastical commission appointed by the General Synod to hear a judicial case shall consist of not fewer than nine (9) members of which at least five (5) shall be ministers and four (4) shall be ruling elders.

C. Committees

1. Purpose.

A committee is a body appointed by a court or agency of the Church to study matters committed to it and to recommend appropriate action and carry into effect specific directions or decisions made by the appointing court or agency.

2. Authority and Responsibility.

1. A committee shall perform its designated work ac-cording to the specific instructions of the appointing court or agency.

The recommendations of a committee require action by the appointing court or agency, but a committee report of its actions implementing the instructions and orders of the court or agency may not require further action. All written reports shall be signed by the chairman and secretary.

3. Composition and Organization.

1. The appointing court or agency shall determine what committees are necessary for its work, the number of members of each committee, and the terms of membership.
2. Committees shall be classified as follows:

Moderator’s Committees.

A moderator’s committee shall be a temporary committee appointed by the moderator to serve at his pleasure. The first named member of a moderator’s committee shall be the chairman.

Special Committees.

A special committee shall be appointed whenever the work of the court or agency requires it. The moderator, chairman or nominating committee shall appoint its members whenever authorized by the court or agency. The committee shall be convened by its first named member and shall organize at its first meeting.

Standing Committees.

A standing committee shall be a permanent committee to study and implement specific orders of the court or agency. The court or agency shall appoint the members of its standing committee in any manner it may determine for a specified term. The committee shall report to the appointing court or agency at each meeting or as otherwise directed. Such committees shall reorganize annually.

4. Any newly-elected member of any Committee shall have given satisfactory evidence of his or her belief in and adherence to the basic doctrines of evangelical Christianity as adopted by the General Synod and as set forth in a manual of authorities and duties.

Concerning Amendments to the Constitution and Church Union

A. The Constitution of the Associate Reformed Presbyterian Church

The Constitution of the Associate Reformed Presbyterian Church—consisting of the Westminster Confession of Faith, and Larger and Shorter Catechisms, the Form of Government, the Rules of Discipline and the Directory of Public Worship—shall be amended in the following manner:

1. The Confession of Faith and Catechisms:

Amendments to the Confession of Faith and the Larger and Shorter Catechisms shall be proposed by the General Synod to the Presbyteries and must be approved by two-thirds of all those voting in the Presbyteries. The General Synod shall certify the vote at its next meeting.

2. The Form of Government, the Rules of Discipline, and the

Amendments to the Form of Government, the Rules of Discipline, and the Directory of Public Worship, shall be proposed by the General Synod to the Presbyteries and must be approved by a majority of all those voting in all the Presbyteries. The General Synod shall certify the vote at its next meeting.

3. The provisions contained in this chapter can be amended only by the same method prescribed for the amendment of the Confession of Faith and Catechisms (Ch.XV.A–1).

B. Church Union

Full organic union and consolidation of the Associate Re-formed Presbyterian Church with any other ecclesiastical body shall be by plan proposed and recommended by the General Synod to the Presbyteries and approved by two-thirds of all those voting in the Presbyteries, and, if approved, union will be consummated at the next meeting of the General Synod. Any plan of union as proposed and recommended by the General Synod shall provide for the orderly withdrawal of any congregation and its property.

C. Regulations Governing Amendments and Church Union

Any proposed amendment to the constitution or proposed church union shall be presented to the Presbyteries at their regular fall meeting and shall be voted upon at their regular spring meeting. The principal clerk of each Presbytery shall record and submit the official count of the vote to the Principal Clerk of the General Synod.

The General Synod shall stipulate the exact manner in which the Presbyteries shall vote upon a proposed amendment. If the proposed amendment includes more than one item, such stipulation shall state whether the vote shall be upon the amendment as a whole or item-by-item. The Question shall be so stated that the vote shall be “yes” and “no.”

Proposed amendments and proposed church union shall not be specifically presented to congregations for discussion or decision.

Only those members personally present at the meeting of Presbytery shall be entitled to vote. After the results of the vote are announced the question shall be closed and shall not be reconsidered.

The General Synod has the power, without resubmitting the proposal, to make verbal changes which do not affect the essential meaning of the proposal.

Concerning Matters Unprovided For

Such matters and details of church government not expressly provided in the Form of Government shall be determined by the respective courts according to the general principles of the Form of Government and the established order of the Church.

The post Form of Government 1971 appeared first on ARP Standards.

¹⁵²New York: Printed by T. &J. Swords, No. 99 Pearl-Street, 1799

BOOK I. Of the Government of the Church.

PREFACE.

JESUS Christ, upon whose shoulders the government is, whose name is called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace, ¹⁵³Isa 9:6,7 of the increase of whose government and peace there shall be no end, who sits upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and justice, from henceforth even for ever; having all power given unto him in heaven and in earth by the Father, who raised him from the dead, and set him at his own right hand, far above all principalities, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come, and put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all: He being ascended up far above all heavens, that he might fill all things, received gifts for his church, and gave officers necessary for the edification of his church, and perfecting of his Saints. ¹⁵⁴Matt 28:18-20; Eph 1:20-23 Compared with Eph 4:8, 11 and Ps 68:18

CHAP. I. Of the Church, its Officers and Judicatories in general.

Sect. I. Of the Church.

1. THERE is one general church visible, held forth in the New Testament. ¹⁵⁵1 Cor 7:12-13, 28
2. The ministry ¹⁵⁶Editor Note; ‘miniftry’ in original (possible misprint), oracles, and ordinances of the New Testament, are given, by Jesus Christ, to the general church visible, tor the gathering and perfecting of it in this life, until his second coming. ¹⁵⁷1 Cor 7:28; Eph 4:4-5, 10-16
3. Particular visible churches, members of the general church, are also held forth in the New Testament. ¹⁵⁸Gal 1:21-22; Rev 1:4, 2:1 Particular churches are made up of visible saints, viz. of such as, being of age, profess faith in Christ, and obedience to Christ, according to the rules

of faith and life taught by Christ and his apostles; and of their children. ¹⁵⁹Acts 2:38-39, 41; 1 Cor 1:2 with 2 Cor 9:13; 1 Cor 7:14; Rom 11:16; Mark 10:14

Sect. II. Of the Officers of the Church.

1. Christ hath instituted a government, and governors ecclesiastical in the church. To that purpose the apostles did immediately receive the keys from the hand of Jesus Christ; and did use and exercise them in all the churches of the world upon all occasions.
2. And Christ hath since continually furnished some in his church with gifts of government, and with commission to execute the same when called thereunto.
3. The officers which Christ hath appointed for the edification of his church, and the perfecting of the saints, are, some extraordinary, as apostles, evangelists, and prophets, which are ceased: others ordinary and perpetual, as pastors, teachers, and other church governors and deacons.

Sect. III. Of Ecclesiastical Assemblies.

1. It is lawful and agreeable to the word of God. that the church be governed by several sorts of Assemblies, which are composed of pastors and other elders, and are Congregational, Classical, and Synodical.
2. The government of the church, by these several sorts of Assemblies, in a just subordination of the congregational to the classical; and of the classical to the synodical assembly, is called Presbyterial church government; and is the true and only form of government which the Lord Jesus Christ hath prescribed in his word.
3. The power which, according to the word of God, belongeth, in common, to all the judicatories of the church, is —

To call before them every person or persons under their inspection, whom the ecclesiastical business which is before them doth concern. ¹⁶⁰Matt 28:15-20

To hear and determine such causes and differences as do orderly come before them.

To dispense church censures.

CHAP. II. Of Church-Officers in particular.

Sect. I. Pastors.

THE Pastor is an ordinary and perpetual officer in the church. ¹⁶¹Jer 3:15

It belongs to his office,

1. To pray for and with his flock, as the mouth of the people unto God. Acts 6:2-4, 20:36

Where preaching and prayer are joined as several parts of the same office. The office of the elder, (that is the pastor) is to pray for the sick even in private, to Which a blessing is especially promised; ¹⁶²James 5:14-15 much more, therefore, ought he to perform this in the execution of his

office, as a part thereof. ¹⁶³1 Cor 14:15

2. To read the scriptures publicly. For the proof of which let it be observed,

1 ft. That the Priests and Levites in the Jewish church

were trusted with the public reading of the word. ¹⁶⁴Deut 31:9-11; Neh 8:1-3, 13

2d. That the ministers of the gospel have as ample a charge and commission, to dispense the word, as well as other ordinances, as the Priests and Levites had under the law, which is proved from Isaiah 67:21. Matt. 23:34 where our Saviour entitleth the officers of the New Testament, whom he will send forth, by the same names of the teachers of the old. Which propositions

prove, that therefore (the duty being of a moral nature) it followeth by just consequence, that the public reading of the scriptures belongeth to the Pastor’s office.

3. To feed the flock, by preaching of the word, according to which he is to teach, convince, reprove, exhort, and comfort. ¹⁶⁵2 Tim 3:16-17; Tit 1:9
4. To catechise, which is a plain laying down the first principles of the oracles of God, ¹⁶⁶Heb 5:12 or of the doctrine of Christ; and is a part of preaching.
5. To administer the sacraments. ¹⁶⁷Matt 28:19; 1 Cor 11:23-25, 10:16
6. To bless the people from God. Numb. 6:23-26 with Rev 14:5. (where the same blessings, and

persons from whom they come, are expressly mentioned) Isa. 66:21. where, under the names of Priests and Levites to be continued under the gospel, are meant evangelical Pastors, who are therefore by office to bless the people. ¹⁶⁸Deut 10:8; 2 Cor 13:14

7. To visit his people from house to house, as often as may consist with the other duties of his office, and the situation of the people among whom he labours; but in closely connected congregations it ought to be essayed once every year. In these visitations he is to inquire into the spiritual condition of his flock; and to give them such counsel, exhortation, warning, and encouragement, as they may respectively need. ¹⁶⁹Acts 20:20
8. To take care of the poor. ¹⁷⁰Acts 4:34-37
9. And he hath also a ruling power over the flock as a Pastor. ¹⁷¹1 Tim 5:17; Acts 20:17, 28; Heb 13:7, 17

Sect. II. Teacher or Doctor.

1. The scripture doth hold out the name and title of teacher as well as the pastor. ¹⁷²1 Cor 12:28; Eph 4:11
2. Who is also a minister of the word, as well as the pastor, and hath power of administration of the sacraments.
3. The Lord having given different gifts, and diverse exercises according to these gifts, in the ministry of the word; ¹⁷³Rom 7:6-8; 1 Cor 7:1-7 though these different gifts may meet in, and

accordingly be exercised by, one and the same minister. ¹⁷⁴1 Cor 14:3; 2 Tim 4:2; Tit 1:9 yet, where there are several ministers in the same congregation, they may be designed to several employments, according to the different gifts in which each of them doth most excel: ¹⁷⁵¹⁷⁶1 Cor 14:3; 2 Tim 4:2; Tit 1:9 And he that doth more excel in exposition of scripture, in teaching sound doctrine, and in convincing gainsayers, than he doth in application, and is accordingly employed therein, may be called a teacher or doctor. Nevertheless, where there is but one minister in a particular congregation, he is to perform, so far as he is able, the whole work of the ministry. ¹⁷⁷1 Cor 14:3; 2 Tim 4:2; Tit 1:9

4. A teacher or doctor is of most excellent use in schools and universities; as of old in the schools of the prophets, and at Jerusalem, where Gamaliel and others taught as doctors.
5. The scripture acknowledged no degrees of rank or dignity among the ministers of the word; but hath established them in a perfect equality of office and authority. The names of pastor, teacher, bishop, and presbyter, are but different names for one and the same office. The distinction of superior and inferior clergy, under whatever form or pretext adopted, is highly unscriptural and antichristian. ¹⁷⁸Acts 20:17, 28; Phil 1:1; Tit 1:5, 7

Sect. III. Other Church-Governors.

1. As there were in the Jewish church elders of the people joined with the Priests and Levites in the government of the church; ¹⁷⁹2 Chron 19:8-10 so Christ, who hath instituted government, and governors ecclesiastical in the church, hath furnished some in his church, beside the ministers of the word, with gifts for government, and with commission to execute the same when called thereunto: who are to join with the minister in the government of the church: ¹⁸⁰Rom 7:7-8; 1 Cor 7:28 which officers reformed churches commonly call Elders.
2. It belongs not to this class of elders to preach the word, or to administer the sacraments; but as far as relates to the government of the church, their voice in judicatories is equal to that of the preaching presbyters. ¹⁸¹1 Tim 5:17

Sect. IV. Deacons.

1. The scripture doth hold out deacons as distinct officers in the church. ¹⁸²Phil 1:1; 1 Tim 3:8
2. Whose office is perpetual. ¹⁸³Phil 1:1; 1 Tim 3:8 To whose office it belongs not to preach the word, or administer the sacraments; or to join in the government of the church, it chiefly to take special care in distributing to the necessities of the poor. ¹⁸⁴Acts 6:1-4

Sect V. Of Particular Congregations,

1. It is lawful and expedient that there be fixed con<ns; that is, a certain company of Christians to meet in one assembly ordinarily for public worship. When believers multiply to such a number that they conveniently meet in one place, it is lawful and expedient that they should be divided into distinct and fixed congregations, for the better administration of such ordinances as belong unto them, and for the discharge of mutual duties. ¹⁸⁵1 Cor 14:26, 33, 40

2- The ordinary way of dividing Christians into distinct congregations, and most expedient for edification, where it is practicable, is by the respective bounds of their dwellings.

First, Because they who dwell together, being bound to all kind of moral duties one to another, have the better opportunity thereby to discharge them; which moral tye is perpetual: for Christ came not to destroy the law, but to fulfil it. ¹⁸⁶Deut 15:7, 11; Matt 22:39, 5:17

Secondly, The communion of saints must be so ordered, as may consist with the most convenient use of the ordinances, and discharge of moral duties, without respect of persons. ¹⁸⁷1 Cor 14:26; Heb 10:24-25; James 2:1-2

Thirdly, The pastor and people must so nearly dwell together, as that they may mutually perform their duties each to other with most conveniency.

3. In this society some must be set apart to bear office.

Sect. V. Of the Officers of a particular Congregation.

1. For officers in a single congregation there ought to be one at the least, both to labour in the word and doctrine, and also to rule.
2. It is also requisite that there should be others to join in the government.
3. And likewise it is proper that there be others to take special care for the relief of the poor.
4. The number of each of which is to be proportioned according to the condition of the congregation.
5. Officers, not disqualified by misdemeanors in their stations, ought ordinarily to retain their offices for life.

CHAP. III. Of the Election of Church Officers.

Sect. I. Of the Election of Pastors.

1. No person can be chosen pastor to any congregation who has not been regularly licensed to preach the gospel.
2. The choice of a pastor to a particular congregation belongs to the male members thereof, who, whenever such a choice is necessary, are to be convened, by the elders, for that purpose.
3. The members, thus convened, having appointed a moderator of the meeting, shall delegate one or more of their own number to the Presbytery, ¹⁸⁸For the form of a commission see [ps2id id=’app3′ target=’Appendix III’/] under whose inspection they are placed, to apply for the moderation of a call. ¹⁸⁹A minister, deputed by the Presbytery to a vacant congregation, presiding in the meeting at which a call is to be made out for a particular person, ascertaining the votes of the people, and certifying the whole proceeding for prebyterial decision, is said to moderate a call.
4. The commissioners, thus authorized, appearing before the Presbytery, and, having presented their commission, shall be interrogated concerning the provision which the congregation have already made for a minister, the maintenance they intend to give him, and then prospects of being able to fulfil their engagements. If the presbytery receive such satisfaction on these points,

as, in connection with other circumstances, shall, in their judgment, warrant a moderation, they shall grant it accordingly. If not, they shall deliver their objections in writing, to the commissioners, to be laid before the congregation at their return.

5. When a moderation is granted, the Presbytery shall appoint one of their number to preach on a weekday, as soon as convenient, in the petitioning congregation, and to moderate in the preparation of a call.
6. The form of a call being drafted, the minister, after concluding public worship, shall, in presence of the congregation, demand the name of the person for whom the call is designed; and, having twice distinctly mentioned it, shall require such members as favour the nomination to hold up their right hands, and afterwards, such as are against it.
7. If there be more than one candidate, the moderating minister shall, in the manner now described, take the votes of the congregation on each nomination. The greatest number of votes, not less than a clear majority, constitutes an election.
8. Although a majority of votes must be considered as expressing the sense of a congregation, yet it is desirable that their choice should be unanimous, or nearly so: It is, therefore, judged advisable, in cases where the majority is small, that the call be not hastily prosecuted,

unless the minority cordially acquiesce: and, on the other hand, public order and Christian love require a minority, however respectable, not to persist in opposition without weighty reasons.

9. If it appear that the members of the congregation have not been duly notified, or that, by any accident, a large proportion of them has been detained from attending, the minister may defer the election another week, without a new order from the Presbytery: nor shall he be obliged to preach on this second day of election, unless he omitted it on the first.
10. After the election, the call shall be signed, first by the elders and deacons of the congregation, and then by the electing members respectively. After this, the ordinary hearers, though not entitled to vote, may, if they please, affix their signatures to the call as adherents.
11. The call subscribed, witnessed by two or more respectable persons not members of the congregation, if they can be obtained, and attested by the moderating minister, shall be transmitted to the Presbytery by a commissioner or commissioners duly authorized. ¹⁹⁰For the form of a call, and of its attestation, see Appendix 1. No. 4, 5.
12. The call being now in the hands of the Presbytery, shall be by them proceeded in, as hereafter prescribed.

Sect. II. Of the Election of Elders and Deacons.

1. When a vacancy in either of these offices is to be filled, or the number of officers to be enlarged, the existing officers should previously confer among themselves, and, after mature deliberation, nominate such of their brethren as they judge most eminently fitted for

official stations, and as may meet the approbation of the congregation.

2. If a congregation be destitute of officers, the oldest and most experienced members should, upon conference with each other, and with the other members, as they have opportunity, agree on a nomination of elders and deacons.
3. After due notice given in public, the electing members shall be assembled, some time in the week, days of fasting and thanksgiving excepted, for the purpose of choosing such officers, and the number of them, as shall be necessary.
4. At this meeting, the candidates, nominated as aforesaid, shall be publicly proposed. In this nomination, however, the congregation are by no means obliged to concur; but it is lawful for any member to propose any other member in the room of any of the aid candidates.
5. When the congregation, on being interrogated, by the minister, shall declare themselves ready to vote, he shall take their sense with respect to each candidate separately. The votes to be given, on both sides of the question, by holding up the right hand.
6. The names of the persons elected shall, on the succeeding Sabbath, or as soon after as possible, be publicly intimated to the congregation; together with the day of ordination, which, in settled congregations, shall be at least two weeks after the notification; and all who have any just objections against the ordination of the said officers-elect, shall be required to lay them before the Session previously to the time appointed for ordination.
7. It is expedient that a meeting of Session be held before the ordination, to examine the candidates, and hear objections, if any there be.
8. If the congregation be vacant, they shall apply, by their commissioner or commissioners duly authorized, to the Presbytery, for one of their number to ordain the said officers-elect; and if there be no officers in the congregation, to depute a committee of Presbytery to act as their Session.
9. No valid objections being offered, the candidates, on the day of ordination, presenting themselves before the congregation after the conclusion of sermon, and, agreeably to the annexed formula, engaging to maintain the doctrine, government, worship, and discipline of the church, shall, with solemn prayer, be set apart by the minister to their respective offices. After prayer, the minister is to exhort both officers and people to their several duties.
10. An elder or deacon, removing from his own into another congregation, and bringing with him recent testimonials of his personal and official conduct, may, with the consent of the congregation, be added to the Session without a new ordination.
11. A list of the ruling elders in every congregation, with the time of their ordination, is to be given by the minister to the Presbytery,

Formula of Questions for ruling Elders and Deacons.

1. Do you believe the holy scriptures of the Old and New Testaments to be the word of the living God; the perfect and only rule of faith and practice, to which nothing is to be added, and from which nothing is to be taken, at any time, or upon any pretext, whether of new revelations of the Spirit or traditions of men?
2. Do you receive the doctrine of this church, contained in her Confession and Catechisms, as founded on the word of God, and as the expression of your own faith? and do you resolve to adhere thereto, in opposition to all Deistical, Popish, Arian, Socinian, Arminian, Neonomian, and Sectarian errors, and all other opinions which are contrary to sound doctrine and the power of godliness?
3. Do you approve the form of Presbyterial church-government, and the Directories for worship, received by this church, as agreeable to, and founded on, the word of God? And do you resolve to maintain and observe them accordingly?
4. Do you promise to submit, in the spirit of meekness, to the admonitions of the brethren of this Session, in subordination to the Synod? and do you promise to maintain the unity of the Spirit in the bond of peace; and that you will not follow any divisive courses, by complying with the defections of the times, or by giving yourself (or yourselves’) up to a detestable neutrality in the cause of God?
5. Are not zeal for the glory of God, and a desire of being instrumental in edifying his Church, the principal motives which induce you to take the office of (ruling Elder or Deacon) to this congregation?
6. Have you used any undue method to procure your call to the office of — (ruling Elder, or Deacon?)
7. Do you sincerely resolve to rule sour family, (or families,) in the fear of the Lord, and to be circumspect in the whole of your conversation, following after righteousness, faith, charity? and do you also promise to promote the edification of the body of Christ, by endeavouring to perform all the official duties incumbent upon you with zeal and fidelity?

For Ruling Elders.

Do you promise to be faithful and impartial in the exercise of discipline, and to be punctual in attending meetings of Session, and superior judicatories, as you may be called?

For Deacons.

Do you promise to attend to the necessities of the poor, with Christian meekness and tenderness, and to manage all such temporalities the church as may be committed to your care with diligence and fidelity, according to the directions which, from time to time, may be given you by the Session?

For Ruling Elders, and Deacons.

Do you make these promises as in the presence of Him, who searcheth the hearts, and trieth the reins oi the children of men; and as you would desire to give in your account with joy at the great day of the Redeemer’s appearance, when He shall come, and all his saints with him?

CHAP. IV. Of Congregational Assemblies or Sessions.

Sect I. Of the Session in general.

1. THE Session consists of the minister or ministers, and elders of a particular congregation.
2. They have power to inquire into the knowledge and spiritual estate of the several members of the congregation — to take cognizance of ail scandals which happen in it j and, for this purpose, authoritatively to call before them any member or members of the congregation, and to introduce, as they shall see occasion, witnesses or informants from other congregations or denominations—to admonish and rebuke — to suspend, authoritatively, from the sacraments, persons not yet cast out of the church — to determine the seasons of congregational fasts and thanksgivings — to regulate the hours of service on the Lord’s day, and also on week days, except the regulation be made by a superior judicatory — and generally to make such prudential arrangements respecting the religious circumstances of the congregation as do not contravene the received order of the church.
3. The minister has power to convene the Session as often as he shall judge necessary, and shall always do it, when requested by two of the elders. Applications for baptism may be properly intimated to them on the Lord’s day, in the interval, or at the close of public worship, without the formality of a constituted judicatory.
4. Deacons, though not members of the Session, ought always to be present, that they may make reports, and receive instructions, on the business of their office. It is expedient that the Session consult them in things belonging to their office; and it may also, at times, be profitable to ask their opinion and advice in matters relating to the exercise of discipline, and other Sessional functions.
5. It is incumbent on the members of Session, in cases where their transactions do not require publication, to maintain a prudent reserve, and not communicate, unnecessarily, to others, the facts which come before them, and their consequent proceedings.
6. That families may be punctually visited, the conduct of members carefully observed, and discipline effectually exercised, it may be proper that the congregation be divided, by the Session, into as many districts as there are elders: and that a district be committed to each elder for his official inspection.
7. Extraordinary cases, in which the due order cannot, in every thing, be observed, may be referred to the Presbytery for direction; but if the emergency require a decision before the Presbytery can be assembled, the Session, after mature deliberation, may proceed.
8. Every Session shall take care that an exact register be kept of the members of the congregation, of marriages, and of the births of children baptized.

Sect. II. Principles of Church-Fellowship to be carefully attended to by Sessions.

1. Visible membership is solemnly recognized by admission to the seals of the covenant of grace, viz, baptism and the Lord’s supper. ¹⁹¹Matt 28:19; 1 Cor 11:24
2. Sacraments, being seals of the same covenant, and representing the same benefits, ¹⁹²Acts 2:38; Matt 26:28 cannot be disjoined with respect to the right and the duty of receiving them. Therefore all baptized persons, being, by their baptism, acknowledged members of the visible church, are bound, by the baptismal vow, to shew forth the Lord’s death, when arrived at the years of discretion; and are the lawful subjects of church-government.
3. As visible membership, not being inseparably connected with regenerating grace, ¹⁹³Heb 6:4-6 may be forfeited by open renunciation of Christ’s truth; ¹⁹⁴1 Tim 1:19-20 by evident want of acquaintance with its power, ¹⁹⁵John15:2 or by unholy conduct; ¹⁹⁶1 Cor 5, throughout no person, though baptized, may be admitted to a seat at the table of the Lord, or to baptism for his children, unless his profession and practice afford sufficient reason for the judgment of charity, that he is a member of the church invisible. ¹⁹⁷Matt 7:16-20; Acts 8:37
4. No unbaptized person can be admitted to the Lord’s table, or to baptism for his children. ¹⁹⁸Gal 3:27
5. All who dedicate their children in baptism, do thereby avouch the Lord to be their God in Christ; ¹⁹⁹Acts 2:38and shall, therefore, on their admission to that privilege, be strictly enjoined to aft consistently in their profession, by celebrating, in the sacrament of the supper, the dying love of the Lord Jesus.
6. Such as offer their children in baptism, while they abstain from the sacrament of the supper, and persist in neglecting this ordinance, after solemn and frequent admonition by the officers of the church, do, in effect, renounce their obedience to Christ, ²⁰⁰John 14:15; Luke 22:19, 6:48 and shall be debarred from every sacramental privilege.
7. But, as some persons of tender consciences, who find liberty in presenting their children in baptism, may, not withstanding, be deterred by darkness ²⁰¹Editor note; ‘darknefs’ in original (possible misprint) of mind, distressing fears, or strong temptations, from approaching the table of the Lord, an exception is made in favour of those who give evidence of their labouring under such discouragements; and it is enjoined on the officers, particularly the minister or ministers of the congregation, to use every gentle and persuasive method for removing their difficulties, and for bringing them forward to shew their love to Jesus Christ, by performing the great duty, and improving the unspeakable mercy, of partaking of the communion of his body and blood. ²⁰²Heb 12:12-13
8. Such as have been at the Lord’s table, and afterward neglect that ordinance, shall, alter admonition duly, but ineffectually, used for their reformation, be judicially excluded from the privileges of the church.

Sect. III. Of the Admission of Members.

1. Application for membership from members of other denominations, shall, at all times, be cautiously received: nor shall it be admitted in any case, unless, upon deliberate examination, the applicants shall appear to act from a solid conviction of duty, and shall discover Christian meekness towards the party whose communion is relinquished; The application shall also,

when made by individuals, be accompanied with testimonials, if they can be obtained on a regular request to the Session, or at least minister of the congregation to which they belong. No encouragement shall be given to causeless desertion from other churches, nor the

smallest countenance to fugitives from discipline. ²⁰³1 Cor 10:32, 14:33; Heb 10:24

2. In ordinary cases, applications for baptism, or for a seat at the Lord’s table for the first time, must be timeously made to the minister, or an elder of the congregation, and by either of them be communicated, without delay, to the Session, that they may have sufficient time to inquire into the characters and conversation of the applicants. The same regulation shall be observed with respect to applications from persons of other denominations, and from members who have been more than a year absent, at a distance from the congregation, and do not produce satisfactory testimonials; or who have been debarred, by a judicial sentence, from the

communion of the church, and are desirous of re-admission.

3. It is left to the discretion of Sessions, who are best acquainted with their particular circumstances, to fix the time which ought to intervene between application for church-privileges and the obtaining of them. But in ordinary cases it should not be less than eight days.
4. Applicants shall be examined concerning their knowledge, principles, and experience, by the minister or ministers; or by one or more of the ruling elders in conjunction with him, as the Session may judge advisable. Nor shall there be made any distinction between the qualifications requisite for baptism, whether of adults or their infants, and for admission to the table of the Lord.

Sect. IV. Of Testimonials.

1. When a member of a congregation is called in providence to remove to another, or to some distant place, he is to apply for testimonials of his character and standing in the church, which, if not more than a year old, shall entitle him to sealing ordinances in any congregation ²⁰⁴Rom 16:1 a under the inspection of the Synod: And without such testimonials, no person, not well known to one or more of the Session, shall be admitted to communion merely on the plea of having been a member of another congregation. In such case, he must either obtain testimonials from the place he last left, or submit to the regulations prescribed in the foregoing Section.
2. To members of unexceptionable character, who are about to remove, testimonials shall at all times be granted at their request; but they shall, on no consideration, be given to any person who is known to be corrupt in principle, or immoral in practice, or who is under censure.
3. Members removing to a distance, and neglecting to apply for their testimonials) shall not obtain them in virtue of a subsequent application, unless the Session have reason to believe that their conversation, during their absence, hath been as becometh the gospel of Christ.
4. In ordinary cases, testimonials must be signed by the minister or ministers of the congregation, or one of them; and by one or more of the elders.
5. Testimonials of persons who become resident members, are to be carefully preserved by the minister, and new ones to be given in their stead, whenever removal or other occurrence shall render it necessary. ²⁰⁵Appendix 1. No. 1, 2

CHAP. V. Of Classical Assemblies or Presbyteries.

Sect. I. Of the Presbytery in general.

1. The scripture doth hold out a Presbytery in a church. ²⁰⁶1 Tim 1:14; Acts 15:2, 4, 6
2. The Presbytery consisteth of all the ministers of the word, within a certain district; each accompanied by a ruling elder commissioned from the Session. An organized congregation that is vacant, but able and willing to support a pastor, hath a right to be represented by an elder, and should never neglect to send one, commissioned by the rest.
3. The scripture doth hold forth, that many particular congregations may be under one Presbyterial government.

The proposition is proved by instances:

1. Of the church of Jerusalem, which consisted oi more congregations than one; and all these

congregations were under one Presbyterial government.

That the church of Jerusalem consisted of more congregations than one, is mam.

1st. By the multitude of believers mentioned in divers places; both before the dispersion of the believers there, by means of the persecution; ²⁰⁷Acts 1:15; 2:41, 46-47, 4:4, 5:14, 6:1, 7, 8:1 and also after the dispersion. ²⁰⁸Acts 9:31, 12:24, 21:20

2d. By the many apostles and other preachers in the church of Jerusalem. And if there were but one congregation there, then each apostle preached but seldom; which will not consist with Acts 6:2.

3d. The diversity of languages among the believers, mentioned both in the second and sixth chapters of the Ads, doth argue more congregations than one in that church.

Secondly. All those congregations were under one Presbyterial government; because,

1st. They were one church. ²⁰⁹Acts 2:47, 5:11, 8:1, 12:5, 15:4

2d. The elders of the church are mentioned. ²¹⁰Acts 11:30, 15:4, 5, 22, 21:17-18

3d. The apostles did the ordinary acts of Presbyters, as Presbyters, in that church: which proveth a Presbyterial church before the dispersion. Acts 6.

4th. The several congregations in Jerusalem being one church, the elders of that church are mentioned as meeting together tor acts of government, ²¹¹Acts 11:30, 15:4, 5, 22, 21:17-18 which proves that those several congregations were under one Presbyterial government. And whether these congregations were fixed or not fixed, in regard of officers or members, it is all one as to the truth of the proposition. Nor doth there appear any material difference betwixt the several congregations in Jerusalem, and the many congregations now in the ordinary condition of the church, as to the point of fixedness required of officers or members.

Therefore, the scripture doth hold forth, that many congregations may be under one Presbyterial government.

1. By the instance of the church of Ephesus; for,

First, That there were more congregations than one in the church of Ephesus, appears by Acts 20:31. where is mention of Paul’s continuance at Ephesus, in preaching, for the space of three years: and Acts 19:18-20. where the special effect of the word is mentioned; and

ver. 10 and 17 of the same chapter, where is a distinction of Jews and Greeks: and 1 Cor. 16:8-9. where it is assigned as a reason of Paul’s stay at Ephesus unto Pentecost, that a great and effectual door was opened unto him; and ver. 19. where is mention of a particular church in the house of Aquila and Priscilla, then at Ephesus, as appears from Acts xviii. 19, 24, 26. all which laid together, doth prove that the multitude of believers did make more congregations than one in the church of Ephesus:

Secondly, That there were many ciders over these many congregations, as one flock, appeareth. ²¹²Acts 20:17, 25, 28, 30, 36-37

Thirdly, That these many congregations were one church, and that they were under one Presbyterial government, appeareth. ²¹³Rev 2:1-6, compared with Acts 20:17, 25, 28, 30, 36-37

4. The authority of the Presbytery reacheth to all things that concern the particular churches within their bounds, which do not belong to sessional or synodical jurisdiction: such as deciding on appeals from church sessions, and other references brought orderly before them — rebuking gross or contumacious offenders — dicing the censure of excommunication — approving

or censuring the sessional records — appointing supplies preaching and other ordinances to vacancies — examining and taking charge of students of theology — examining and licensing candidates for the ministry — ordaining, installing, removing, and judging ministers — disjoining or uniting congregations — resolving cases of conscience — inquiring into the state of the churches under their inspection; and rectifying any disorders, abuses, or other evils, by which any of them may suffer.

5. Although the number of members in Presbyteries cannot be determined by any general rule, yet, that the affairs of the church of Christ may be properly conducted, it is proper that a Presbytery consist of not less than two ministers, with two elders.
6. As the office of minister includeth that of elder, a Presbytery, if no elders attend, may be constituted by ministers alone, provided their number be not less than three.
7. Presbyteries should meet as frequently as the situation of the ministers will admit: but they are strictly required to meet at least once in six months. Besides their stated meetings, they should meet occasionally, when any urgent business demands immediate attention. In these cases, the moderator hath power to convene the Presbytery, and shall always do it at the request of two members.
8. All occasional meetings of Presbytery shall be called by letters addressed from the moderator to the ministers thereof respectively; or by personal information.

Sect. II. The Duty of Presbyteries with respect to Students of Divinity.

1. As an able, evangelical, and faithful ministry is of unspeakable moment to the peace, the purity, the prosperity, and the glory of the Christian church, Presbyteries are bound to use their utmost diligence in training up young men for that holy office.
2. No person can be admitted as a student of divinity without previous examination, by a committee of Presbytery, as to abilities, education, and piety; and every applicant for such admission must produce, as an essential preliminary, testimonials of his having been in

full communion with the Christian church. ²¹⁴1 Tim 3:6

3. As great literature and abilities, without the sanctifying grace of the Lord Jesus, arc not only useless, but pernicious to vital religion, no person, whatever be his eminence in cither, shall, on any consideration, be admitted by a Presbytery, to study for the ministry,

unless they have ground to believe that he hath some saving acquaintance with the power or godliness. ²¹⁵2 Cor 1:4 And Presbyteries are enjoined to be particularly careful as well as tender in this inquiry, that the honour of Jesus Christ, and the eternal interests of men, be not betrayed through negligence or partiality.

4. Since many whom the Lord hath blessed with excellent endowments, and with the saving grace of his Spirit, are deterred by groundless fears, or disabled by penurious circumstances, from prosecuting theological studies, Presbyteries are especially required to make inquiries after such, and to encourage and aid them to become qualified for the holy ministry.
5. Students should attend, if possible, the meet; of judicatories.

Sect. III. Of licensing Candidates.

1. In ordinary cases, no student of divinity can be admitted to trials for licence, without a course of theological study, during three full years, after the time of his being received by the Presbytery.
2. No student of divinity shall be taken on trials for licence, without producing satisfactory testimonials, as well pf his unexceptionable conduct, as of his proficiency in classical and philosophical literature.
3. The candidate must, on examination by the Presbytery, give proof of his skill in the original languages of the scriptures — of his acquaintance with ecclesiastical history, and with the doctrines of our holy religion. He shall be examined, especially, on the Deistical, Socinian, and Arminian controversies; on the nature of the sacraments j on the principles of church government; and, privately, on his own experience of the grace of the Lord Jesus. ²¹⁶2 Tim 2:15
4. In order to afford a specimen of his ministerial talents, the candidate shall perform the following pieces of trial:

1st. A Homily; which is a doctrinal discourse on some text of scripture, and is required to be accurate, perspicuous, and concise.

2d. An Exegesis, or dissertation in Latin, on some topic in divinity; in which, as in the former, the candidate is to confine himself closely to his subject, and to aim at the establishment of truth, or the refutation of error, chiefly by pertinent scriptural reasoning.

3d. A Critical Exercise; which is intended to furnish the candidate with an opportunity of displaying his taste and judgment in sacred criticism, by giving a critical explication of the text; removing its difficulties; solving any important question which may spring from it; detecting misapplications and perversions of it; stating its connection, and summing up its contents

in a brief, energetic paraphrase. This exercise is to close with a short deduction of the doctrines natively arising from the text, and with a concise application.

4th. A Lecture; which is an exposition of several verses of scripture, and the excellence of which consists in elucidating the meaning of those verses, by rigidly following the train of truth contained in them; stating, with clearness and precision, their connection and mutual dependence; and placing, in a strong light, the argument of the inspired writer.

5th. A popular Sermon.

5. It is expedient that these pieces of trial be delivered before the Presbytery at different times, that they may be able to judge of the progress of the candidate. The lecture and popular sermon are to be delivered in public immediately before license.
6. When the candidate hath finished his trials, the moderator shall take the sense of the Presbytery concerning them; and if they be not satisfied, and refuse to sustain them, the candidate, after having the objections of the Presbytery stated to him, with all possible gentleness and tenderness, shall either be remanded to his studies, or have those parts of trial in which he was defective, again appointed to him on the same, or on different subjects, as the Presbytery shall judge fit.
7. If the Presbytery be satisfied with his trials, and sustain them for license, he is to be affectionately and solemnly reminded by the moderator, of the importance, the difficulty, and the excellence of that work on which he is about to enter; and exhorted to a suitable

deportment. He is then, alter taking upon himself

the engagements prescribed in the formula of questions, ²¹⁷See III. Of the following Section to be licensed, in the name of the Lord Jesus Christ, to preach the everlasting gospel, as a probationer for the holy ministry. ²¹⁸For the form og licensure see Appendix I. No. 6 The remarks of the Presbytery on trials are always to be private, unless the candidate, in his public discourses, advance such errors, as they judge necessary, for the cause of truth, to be

publicly noticed.

8. All probationers are to be under the direction, and to fulfil the appointments, of the Presbyteries by which they were licensed; and may not, without Presbyterial permission, or unavoidable necessity, desert the boundaries assigned to them.
9. Probationers should attend Presbyterial and Syno1 meetings, but have no vote in either, nor any right to dispense the sacraments, or to exercise any part of church discipline.
10. In laying appointments on probationers, Presbvteries should consult, as far as possible, their circumstances and inclinations.

Sect. IV. Of the Ordination of Ministers.

Under the head of ordination of ministers, is to be considered, the doctrine of ordination, the power of it, and the manner of performing it.

I. Of the Doctrine of Ordination.

1. No man ought to take upon him the office of a minister of the word, without a lawful calling. ²¹⁹John 3:27; Rom 10:14-15; Jer 14:14; Heb 5:4
2. Ordination is always to be continued in the church. ²²⁰Tit 1:5; 1 Tim 5:21-22
3. Ordination is the solemn setting apart of a person to some public church-office. ²²¹Numb 8:10, 11, 14, 19, 22; Acts 6:3, 5, 6
4. Every minister of the word is to be ordained by imposition of hands and prayer, with fasting, by those preaching Presbyters to whom it doth belong. ²²²1 Tim 5:22; Acts 14:23, 13:3
5. It is agreeable to the word of God, and very expedient, that such as are to be ordained ministers, be designed to some particular church, or other ministerial charge. ²²³Acts 14:23, Tit 1:5; Acts 20:17, 28
6. He that is to be ordained minister, must be duly qualified, both for life and ministerial abilities, according to the rules of the apostle. ²²⁴1 Tim 3:2-6; Tit 1:5-9
7. He is to be examined and approved by those bf whom he is ordained. ²²⁵1 Tim 3:7, 10, 22
8. 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. ²²⁶1 Tim 3:2; Tit 1:7

II. Of the Power of Ordination.

1. Ordination is the act of a Presbytery. ²²⁷1 Tim 4:14
2. The power of ordering the whole work of ordination is in the whole Presbytery; which, when it is over more congregations than one, whether those congregations be fixed or not fixed in regard of officers or members, it is indifferent as to the point of ordination. ²²⁸1 Tim 4:14
3. It is very requisite, that no single congregation that can conveniently associate, do assume to itself all and sole power in ordination.

1st. Because there is no example in scripture, that single congregation, which might conveniently associate, did assume to itself all and sole power in ordi1 in; neither is there any rule which may warrant such a practice.

2d. Because there is, in scripture, example of an ordination in a Presbytery over divers congregations: as in the church of Jerusalem, where were many congregations: these many congregations were under one Presbytery, and this Presbytery did ordain.

4. The preaching Presbyters orderly associated in Presbyterial judicatory, are those to whom the imposition of hands doth appertain, for those congregation within their bounds respectively;

III. Of the Manner of ordaining Ministers.

1. No call shall be presented or accepted, but from the Presbytery to which the presentee belongs, and at a Presbyterial meeting;

The Presbtery hath power to prevent the ordination of a particular person to a particular congregation, but: not to compel it against the consent of either of the parties;

3. When a Presbytery hath so far approved a regular call for a probationer, as to grant thereupon trials for ordination, it shall be put into his hands by the moderator; and he be required to declare his acceptance or refusal; time, however, being, by his desire, granted to him for consideration.
4. If the call be accepted by the probationer, the Presbytery shall appoint him two public discourse lecture and a popular sermon, in order to judge of his progress since his licensure, and of the fitness of his gifts to the place to which, he is called.
5. Satisfaction being given in these, the Presbytery shall appoint a day for the ordination; and shall also cause the congregation to be assembled at a convenient time previously thereto; and at that meeting a written intimation, termed an Edict, purporting that “the

Presbytery, having received a call for Mr. A. B. preacher of the gospel, to be their minister, and finding nothing to impede his settlement among them, will ordain him accordingly, if no just objection be seasonably offered,” shall be publicly read to the congregation. ²²⁹Appendix I. No. 7

6. The Presbytery meeting at the time specified in the edict, the person by them appointed to serve it, or, in his absence, the clerk of the congregation, or one of the Session, shall return it, indorsed with his certification, that it has been duly served. If no objections be made, the Presbytery shall proceed to the ordination; if any be made, the Presbytery shall carefully consider them, and either sustain or overrule them, as their nature and proof shall render necessary.
7. On the day of ordination a solemn fast shall be observed in the congregation, that they may the more earnestly join in public prayer for the Lord’s blessing upon his ordinances, and on the labours of his servant to whom the administration of them is about to be committed.
8. Immediately before ordination, one of the members of the Presbytery, previously appointed, shall preach a sermon concerning the office and duty of the ministers of Christ, and how the people should receive them for their work’s sake. The sermon and prayer being ended, the minister shall briefly state the proceedings of Presbytery relatively to the occasion of the meeting, and shall then desire the candidate to present himself.
9. On his appearing, the presiding minister shall, in the face of the congregation, and, according to the annexed formula, interrogate him concerning his faith in Christ Jesus, and his persuasion of the reformed religion according to the scripture; 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; his care that himself and his family may be unblameable, and example to the flock: his willingness and humility, in meekness of spirit, to submit unto the admonitions of his brethren, and disciplineofthe church; and his resolution to continue in his duty against all trouble and persecution.
10. In all which having declared himself, professed his willingness, and promised his endeavours, by the help of God; the minister likewise shall demand of the people concerning their willingness to receive and acknowledge him as the minister of Christ, and to obey and submit unto him, as having rule over them in the Lord, and to maintain, encourage, and assist him in all the different parts of his office.
11. Which being mutually promised by the people, the presiding minister shall descend from the pulpit, and the candidate, kneeling, shall be solemnly set apart to the office and work of the ministry, by the laying on of the hands of the Presbytery, which is to be accompanied with a short prayer or blowing, by the presiding minister as their mouth, to the following

“Thankfully acknowledging the great mercy of God in sending Jests Christ for the redemption ol his people, and tor his ascension to the right hand of God the Father, and 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: (Here let them impose hands on his head) to intreat him to fill him with his Holy Spirit; to give him, (whom in his great and venerable name they thus set apart to his holy service) to fulfil the work of his ministry in all things, that he may both save himself, and the people com^ mitted to his charge.”

12. The prayer to this purpose being ended, the presiding and other ministers are to take the person ordained by the right hand, saying, We give unto you the right hand of fellowship, to take part of the ministry with us. The officers of the congregation should also take him by the right hand, as a testimony of their accepting him as the minister of that congregation.
13. After this, the presiding, or some other, minister is briefly to exhort him to consider the greatness of his office and work; the danger of negligence both to himself and his people, and the blessing which will accompany his faithfulness, in this life, and that to come. He is likewise to exhort the people to carry themselves according to their promise, dutifully, respectfully, and kindly to him, as to their minister in the Lord: praying for him, accepting his message in humility and love, and endeavouring to encourage his heart, and strengthen his hands, in the discharge of his weighty ministerial duties. And so, by prayer, commending both him and his flock to the grace of God, after singing a psalm., let him dismiss the assembly with a blessing.

Formula of Questions for Ministers at their Ordination:

1. Do you believe the holy scriptures of the Old and New Testaments to be the word of the living God, the perfect and only rule of faith and practice, to which nothing is to be added, and from which nothing is to be taken, at any time, or upon any pretext, whether of new revelations of the Spirit, or traditions of men?
2. Do you receive the doctrine of this church, contained in the Confession and Catechisms, as founded on the word of God, and as the expression of your own faith? And do you resolve to adhere thereto, in opposition to all Deistical, Popish, Arian, Socinian, Arminian, Neonomian, and Sectarian errors, and all inions which are contrary to sound doctrine and the power of godliness?
3. Do you approve the form of Presbyterial church-government, and the Directories for worship, received by this church, as agreeable to, and founded on, the word of God? And do you resolve to maintain and observe them accordingly)
4. Do you promise to submit, in the spirit of meekness, to the admoriitions of the brethren of this Presbytery, in subordination to the Synod? And do you promise to maintain the unity of the Spirit in the bond of peace; and that you will not follow any divisive courses, by complying with the defections oi the times, or by giving yourself up to a detestable neutrality in the cause of God?
5. Are not zeal for the glory of God, and a desire of being instrumental in edifying his Church, the principal motives which induce you to take the office of a pastor to this congregation?
6. Have you used any undue methods to procure your call to the office of pastor?
7. Do you sincerely resolve to rule your family in the fear of the Lord, and to be circumspect in the whole of your conversation, following after righteousness, faith, charity? And do you also promise to promote the edification of the body of Christ, by endeavouring to perform all the official duties incumbent upon you with zeal and fidelity?
8. Do you accept the call to be the pastor of this congregation? And do you promise to preach the gospel, not with the enticing words of man’s wisdom, but in the purity and simplicity thereof; not shunning to declare the whole counsel of God; to catechise and exhort from house to house; to visit the sick; and to perform what other duties are incumbent upon you, as a faithful minister of Christ, for convincing and reclaiming sinners, and for building up saints in their most holy faith?
9. Do you make these promises as in the presence Him who searcheth the hearts, and trieth the reins of the children of men, and as you would desire to give in your account with joy at the great day of the Redeemer’s appearance, when He shall come, and all his saints with him?

Sect. V. Of the Translation of Ministers.

1. Since ministers are officers of the church at large, they may, upon weighty reasons, be translated from one pastoral charge to another.
2. Translation is the act of a Presbytery; ²³⁰Acts 8:1-3 nor may any minister, without such an act, forsake his own congregation.
3. Forasmuch as the hasty and causeless translation of ministers may create jealousies and dissentions, and otherwise endanger the peace and comfort of the church, Presbyteries should act, in this matter, with great caution, deliberation, and tenderness, towards all parties concerned,
4. A call for a settled minister is to be prepared in the same manner as one for a probationer, or a minister without a charge.
5. When such a call hath been regularly laid before a Presbytery, they shall summon the congregation in which the minister is settled, and that by which he is called, to appear, by their commissioners, on a day appointed for that purpose, that the reasons both for and against the translation, may be fairly and fully stated and discussed. If his congregation send no commissioners, they shall be considered as acquiescing in the call. If, by their commissioners, they oppose the call, the Presbytery, after a patient and impartial hearing, and with their view fixed on the general good of the church, shall decide on the propriety or impropriety of

the proposed translation. If they and the minister called accede to it, they shall forthwith dissolve his pastoral relation to his present charge, and proceed to settle him in the congregation whither he is called.

6. The Presbytery shall always enter upon their minutes their reasons for translating a minister; and where that measure is likely to give much dissatisfaction to his people, a copy of the reasons shall be extracted from the minutes, and sent to them by their commissioner or commissioners.
7. After the translation’ of a minister hath been determined by the Presbytery, his settlement is to be conducted in the same manner as at his ordination; excepting, however, the trials, imposition of hands, the right hand of fellowship by ministers, so much of the formula as doth not relate to his new connection; and the presence of the Presbytery. Though this be desirable, yet a single minister, by Presbyterial appointment, is competent to instal one who hath been formed v ordained.
8. When a minister judges it necessary to demit his charge to the Presbytery, he must give his reasons, a copy of which shall be sent by the clerk to his congregation, and they shall be desired, if they have any objections, to represent them to the Presbytery as soon as possible, by an authorized commissioner. The Presbytery shall then proceed and decide as in the case of

translation from one charge to another.

Sect. VI. General Rules concerning Licensures, Ordinations, and Translations.

1. Every licensure, ordination, and instalment must be directed by the authority of the Presbytery within whose bounds it takes place; and, therefore, students of divinity, probationers, and ministers must obtain a regular dismission from the Presbytery to which they belong, before they can be licensed, ordained, or foiled, by the authority of another.
2. Probationers or ministers must be translated from jurisdiction of one Presbytery to that of another, on the application of the latter to the former, or by the authority of Synod.
3. A call from a vacancy in one Presbytery, to a probationer, or minister in another, must be addressed to the former, and by them transmitted to the latter, that lay be presented to the candidate, and he regularly transferred to the Presbytery by whose authority he is to be ordained or installed.
4. Students of divinity, probationers, or ministers, removing with the consent of their Presbytery, shall receive a Presbyterial certificate, suited to their respective conditions. ²³¹For the form of these certificates see Appendix I. No 8,9.
5. Every Presbytery shall keep exact records of persons licensed, ordained, and installed, with their testimonials, the time and place of their licensures, ordinations, and instalments; as also of the increase of their members, probationers, and students; of removals and deaths; and shall make a report thereof to the Synod at their next meeting.
6. No money or gift of any kind shall be received from the person to be licensed, ordained, or installed or from any on his behalf, for licensure, ordination, or instalment, or ought else belonging to them, by any of the Presbytery, or any appertaining to any of them, upon what pretence soever. Only the necessary expences contracted by the members of the Presbytery in attending an ordination or instalment, should be borne by the congregation where the settlement is made.
7. In all ordinary cases, the regulations of this, and of the four sections immediately preceding, are to be strictly observed: but in the cases of great and pressing emergency, Presbyteries are to proceed in licensing probationers, and ordaining and installing ministers, as, after mature deliberation, they shall judge prudent; conforming themselves, however, to the order prescribed, as closely as necessity will permit; and making an accurate statement to the Synod of their deviations from it, and of the reasons of such deviations.

CHAP. VI. Of Synodical Assemblies.

These are either particular or general.

Sect. I. Of the Particular Synod.

1. This Synod is immediately superior to the Presbytery, and consists of several Presbyteries met

together for their mutual help and comfort, and for managing the affairs of the churches under their inspection.

2. The Synod hath power to decide on references and appeals, brought regularly before them from Presbyteries — to examine, censure, or approve their records — to try all causes in which a Presbytery is a party: if found guilty of flagrant misdemeanors in their judicial capacity, to censure them according to the nature of their offence — to erect new Presbyteries — to unite or divide those which are already erected — to appoint days of fasting; and thanksgiving throughout their bounds — to employ members of Presbyteries, or probationers belonging to any of them, in public service — to give advice to Presbyteries — and, generally, to make such regulations, with respect to Presbyteries, Sessions, and people under their care, as do not interfere with the established order of the church.

Sect. II. Of the General Synod.

1. When the multiplication of Presbyteries, and their distances from each other, render it impracticable or unedifying to meet all in one Synod, it is proper that they be divided into two or more, as their circumstances may require.
2. It is lawful and requisite, for the maintenance of union, and for the promotion of the common interest that all the particular Synods meet together, by Pres bytcrial delegation, in one general Synod. ²³²Acts 15
3. Delegates to the general Synod shall be apportioned as “follows: Every Presbytery containing not more than two ministers, shall be entitled to send one minister and one elder; and for every three ministers above that number, one minister and one elder more. This proportion shall be preserved till the number of delegates exceed thirty; after which each Presbytery

consisting of more than ten ministers, shall, for every four additional ministers, be entitled to send one minister and one elder.

4. Delegates to the general Synod must produce commissions signed by the moderator and clerk of the Presbytery by whom they are sent; nor can they, without such commissions, be entitled to a seat. ²³³For the form of a commission see Appendix I. No. 10 ²³⁴Editor’s Note; VI.II.5 not in original
5. Nine delegates shall constitute a quorum for business.
6. The general Synod, thus constituted, is, in every respect, to the particular Synods, what the latter are to the Presbyteries within their bounds. It is also the province of the general Synod, to decide questions respecting doctrine and discipline — to bear testimony against errors and immoralities — to correspond with other churches; and, in general, to preside over the religious interests of the church at large. But no regulations intended to be universal and permanent shall

be established, without previously transmitting them to the several Presbyteries, that they may have time to consider and report their judgment thereon.

8. The particular Synods are required to be very strict in calling the several Presbyteries to account, with respect to their punctuality in sending delegates to the general Synod, and censuring such as are found negligent. Presbyteries are to observe equal strictness in

examining their delegates with respect to their attendance, and in censuring delinquents.

CHAP. VII. General Rules to be observed in Judicatories

Sect. I. Of their Constitution.

1. Every stated meeting of a Judicatory, church sessions excepted, is, ordinarily, to be introduced with a sermon by the last moderator; who shall also, with solemn prayer, constitute the court in the name of the Lord Jesus Christ, and shall preside till another moderator be chosen.
2. To avoid inconvenience, a substitute shall be appointed to preach before the Judicatory in case of the moderator’s absence.
3. If the last moderator be absent, the oldest minister present shall take his place.
4. Excepting in church-sessions, moderators are to be elected in the following manner: — The moderator, for the time being, shall nominate two ministers, and out of these one is to be elected by ballot.
5. Every Judicatory is to have a clerk, who may either be a member thereof or not, as shall be deemed expedient. He is to be chosen by an open vote, unless two or more members of the Judicatory be proposed; in which case he shall be elected by ballot.

Sect. II. Of the Office of the Moderator.

1. The moderator is to begin and conclude every sitting of the Judicatory with a short and pertinent prayer.
2. The moderator, as the mouth of the Judicatory, is to propound the subjects of deliberation — to confine speakers to the point under consideration — to put the question when the members are prepared to vote; previously to which he shall give a clear and concise statement of it — to prevent members from leaving the Judicatory without permission from himself — to decide questions of order, subject, however, to the judgment of the Judicatory — to give the casting vote in all equal divisions — to enforce the strict observation of the rules of procedures — and, in general, to maintain the dignified order necessary in a court met in the name of Jesus.
3. Although the moderator, from the nature of his office, cannot take a part in the deliberations of a Judicatory, yet he may propose what appears to him the most eligible method of conducting any particular business; and, incases of any intricacy, it is proper and respectful that his judgment be requested by the court.

Sect. III. Of the Office of the Clerk.

1. The clerk is to be a person of religious character, and of good reputation for prudence and fidelity. On entering upon his office, he shall promise the faithful discharge of its duties, and is to continue during the pleasure of the Judicatory.
2. He is to insert nothing in the minutes but by direction of the moderator; and every minute of importance is immediately to be read for the approbation of the Judicatory.
3. He is carefully to preserve the papers and books of the Judicatory; nor is he to give extracts from them (except to members or parties concerned) without their order; nor is he, without such an order, to let the original documents go out of his hands; nor to expose the; records of the private transactions of the court, or any part of them.

BOOK II. Of Discipline.

CHAP. I. General Principles of Discipline.

1. In the imperfect and mingled state of the visible church, disorders cannot be altogether avoided. But, from the ungodliness of carnal professors of religion (whom the utmost vigilance of church-officers cannot always exclude) and from remaining depravity even in the truly gracious, offences or scandals do, and must frequently arise. ²³⁵Matt 18:7; Acts 8:13
2. An offence or scandal is not every thing which displeaseth. It is, in scripture, directly opposed

to edification, and, properly speaking, is something in a professor’s carriage which either in itself, or from its circumstances, may tempt others to sin, or may, in any respect, mar their spiritual edification or comfort. ²³⁶Rom 14:13, 20-21; Rev 2:14

3. To remove scandals, and to prevent their unhappy effects, is the design of discipline. For this purpose it hath been instituted by the Lord Jesus Christ; ²³⁷Matt 18:17; 1 Cor 5:13 nor can a church, without the faithful and spiritual application of it, hope for his countenance and

blessing. ²³⁸Rev 2:5, 16; cf. Matt 18:17; 1 Cor 5:13

4. The exercise of discipline is highly important and necessary,

1st. For vindicating the honour of Jesus Christ, that suffcrcth by the miscarriage of professors. ²³⁹1 Tim 8:1

2d. For maintaining the dignity of his ordinances, and chastening disobedience thereto. ²⁴⁰2 Cor 2:6; 10:6

3d. For averting the judgments of God, which are threatened against such churches as are not zealous in purging out scandals. ²⁴¹Rev 2:5, 16; cf. Matt 18:17; 1 Cor 5:13

4th. For preserving the purity of the church, that the profane leaven do not spread and infect the whole body. ²⁴²1 Cor 5:6-7

5th. For the benefit of the offender himself, that by the impartial administration of this ordinance of Christ, he may, through grace, be humbled, ashamed, recovered from his sin. ²⁴³1 Cor 5:5

5. Hence it is evident, that nothing ought to be admitted, by any Judicatory, as a ground of censure, which cannot be proved scandalous from the word of God, or from the regulations and practice of the church founded thereon; and which doth not involve those evils, for the prevention of which church discipline is instituted. ²⁴⁴Rom 14:1
6. From the ends of discipline it is farther manifest, that scandals of the same kind are not always to be treated in the same manner: since what may edify in one case, may destroy edification in another. Church officers are, therefore, wisely to consider occasion, time, place, disposition of offenders, present state of the church, and other circumstances, which, in different cases, may

greatly vary their manner of proceeding for the attainment of the same end. Nor is this to be accounted partiality, or respecting of persons in judgment, provided nothing be done from carnal considerations. For as the principle is dictated by sound reason; so it is sanctioned by apostolic example, and exhibited, in the scripture, for our direction. ²⁴⁵1 Tim 1:29; Gal 5:12; Jude 1:23

7. Exercise of discipline being one of the most delicate and difficult parts of the duty of church-officers, and in which their discretion may be highly salutary, or their indiscretion highly pernicious, it is incumbent on them, in the discharge of it, to use their utmost prudence and

circumspection; to blend tenderness with fidelity, and moderation with firmness; and to implore from the head or the church, both jointly and separately, that wisdom which is profitable to direct.

CHAP. II. Of Private Scandals.

1. Private scandals are those which are known only to an individual, or, at most, to a few.
2. These are not to be immediately prosecuted before a Church Judicatory; as it would be attended with great and serious evils — it would wear the appearance of personal malice — would alienate the affections of members from each other — would open numerous sources of angry and vexatious litigation — would probably exasperate and harden the offender instead of reclaiming him — would grieve the hearts of the godly — would stumble many who otherwise would not be stumbled — would bring a reproach on the name of Christ— would tend to break the peace of the church — to engender divisions — to render the discipline of Christ’s house contemptible and odious; and would thus become more scandalous than the scandals which it was intended to remove.
3. In all cases of private scandal, it is necessary to observe the comely order prescribed by our Lord Jesus Christ.

First, The person offended is to go privately to his offending brother, and, dealing faithfully with his conscience, is to try the effect of serious, affectionate remonstrance. Tell him his fault be thee and him alone. Nor is the duty to be viewed as fulfilled by a single admonition. It is to be so often repeated, and at such intervals, as may give a fair opportunity, to produce the effect. if this succeed, the offence is done away, and a transgressor recovered, without disturbing the quiet, or sullying the reputation, of the church. Thou hast rained thy brother.

Secondly, Due time, after these attempts, being allowed for reflection, and for manifesting some reformation, if the offender continue in his sinful course, the brother who admonished him is to take with him two or three more members of the church, and in the spirit of meekness, to repeat, in their presence, his former expostulations: they are also to join in endeavouring to reclaim the offender; warning him of his danger, and of the necessity which his obstinacy will impose on them, of bringing him before the bar of the church.

Thirdly, If, on due forbearance, it appear that these tender and Christian proceedings are disregarded, the whole affair shall be represented to the Judicatory to which the offender is immediately subject. If he neglect to hear them, tell it unto the church. ²⁴⁶Matt 18:15-17

4. Informers who have not taken these previous Steps, shall themselves be considered as scandalous, and treated accordingly.

CHAP. III. Of Public Scandals.

1. Public Scandals are those which are so circumstanced as to require the cognizance of a Judicatory.
2. It often may, and does happen, that a scandal may be gross in itself, and known to several, while yet it cannot be pursued to conviction. In such cases, though it be afflicting to upright men to see the church of Christ profaned with impunity; yet it is proper to forbear, till the Lord shall bring to light the hidden things of darkness: since nothing tends more to weaken the authority of discipline, and to multiply scandals, than Judicatories commencing processes against offenders, and failing in their proof.
3. Offences are public, i.e. are to be brought before Church Judicatories for trial:

First, When they are not removed by the method laid down in the preceding chapter. In such cases, a scandal, though at first private, is aggravated, by obstinacy, into an evil which requires, as the last human remedy, the interference of public authority: and it is then the duty of the person offended to lay it, with its evidence, and the means which it hath resisted, before the proper Judicatory. Tell it to the church.

Secondly, When a scandal, gross in its nature, is so notorious and open, that many are in danger of being infected, it is immediately to be inquired into judicially; nor is private admonition at all necessary to ripen it for a process.

Thirdly, When a scandal is rumoured abroad, even though it doth not appear to have been committed before a considerable number or witnesses, it falls under the cognizanceofthe Church Judicatory. It is the duty of members who hear such reports to acquaint the

Judicatory. Nor is previous expostulation, in private, either necessary or proper: because the scandal is not in any sense private; and because the credit of religion, especially in that branch of the church to which the scandal is attached, may greatly suffer before private admonition can produce its effect.

This ground of process is denominated in church discipline, Fama Clamosa , (crying fame) and the management of it requires the greatest prudence.

It is not every tale of scandal which amounts to a fama clamosa. In order to this it is indispensible,

1st. That the report specify some particular sin or sins:

2dly. That it be wide spread:

3dly. That it be not transient:

4thly. That it be accompanied with public

presumptions of its truth.

4. When scandals, originally private, are brought before a Judicatory, it may often be expedient to deal with the scandalous person by a deputation of members in order to gain him, without resorting to a formal process.

CHAP. IV. Of Processes in general.

1. When all other means of removing a scandal are found ineffectual, the Judicatory which

hath immediate cognizance thereof, is to take it under the most serious judicial consideration.

2. No person can be admitted as an accuser, who either is, at the time of accusation, or who hath been recently, at enmity with the person accused; or who is employed by another to accuse; or who is not of intire fame; or who is actually under censure, or process for censure. Judicatories are also to be exceedingly cautious in receiving accusations from any who have the prospect of temporal advantage from the accusation, or of temporal disadvantage, from its failure: as likewise, in receiving them from any who, though not of ill repute, are known to be trifling, officious, querulous, passionate, rash, or imprudent.
3. No person can be compelled to become an accuser.
4. All processes, raised at the instance of a party complaining, against scandals originally private, must be pursued in the name of the complainer; and he bound to make out, not only the proof of the scandal, but of his previous Christian demeanor with regard to it, on peril of being himself censured as a scandalous person.
5. In all other processes for public scandals there is no need of an accuser; nor is the name of the informer, without his consent, to be given up. Yet if the innocence of the party charged be satisfactorily cleared, the Judicatory is to inquire whether the information was lodged through malice, or imprudence, or otherwise, and to deal with the informer accordingly.
6. Although a process for scandal be relinquished by the party who commenced it, yet it may not therefore be dismissed by a Judicatory; since the support of discipline, the recovery of the offender, and the edification of the church, are concerned in bringing it to an issue.
7. In a judicial process it is requisite that the scandal be libelled — the offender cited — proof adduced — and sentence given.

Of Libels.

1. A libel is a written charge of scandal preferred against an individual by judicial authority. It consists of two parts, whereof the first contains the scandal itself, and the second charges it in point of fact, on a particular person. Thus, if A. B. were prosecuted for

drunkenness, the libel would set forth, first, the heinousness of the sin, and then, that A. B. hath actually committed it. ²⁴⁷Appendix I. No 11. But, in ordinary cases, it may be sufficient simply to state the charges against the offender.

2. Every libel, excepting those grounded on a fama clamosa, ²⁴⁸See Chap III.3 must specify not only the scandal libelled, but also time and place, that the person accused may have the benefit of every circumstance which can contribute to his vindication.
3. In the case of fama clamosa, it often happens, that though the scandal be exceedingly flagrant, yet the circumstances of time and place are very difficult to be proved; and, therefore, in such cases the charge in the libel should be couched in more general terms.

When a complaint is, in the judgment of a Judicatory, clearly vexatious and frivolous, they are to endeavour to convince and satisfy the complainer; but, on no consideration to grant a libel.

Of Citations.

1. When it is judged proper to prefer a libel against an offender, he shall, by a written citation, signed by the moderator and clerk of the Judicatory, or either of them, be summoned, at least eight live days, to appear at the bar of the Judicatory, and put in his answer.
2. Every citation must specify, 1st. The Judicatory before which the offender is to appear: 2d. The name of the offender: 3d. The time and place of appearance: and, 4th, The name of the prosecutor, unless the process be instituted by the Judicatory. It must also be accompanied, in the first instance, with a copy of the libel. ²⁴⁹Appendix I. No 12.
3. A citation is also to be sent to all who are designed as witnesses, provided they be members of the church; ²⁵⁰Appendix 1. No. 13 other persons, and members of other churches, can only be requested to appear.
4. If the offender refuse to obey his summons, he is to be cited again within at least ten free days after the day first appointed for his appearance; but the time allotted him after his second summons, is left to the discretion of the Judicatory, provided it be not less than is fully sufficient for a seasonable appearance before them. A second neglect or refusal shall be followed by

a third citation, with a certification, that if the offender do not appear at the time appointed, the Judicatory, besides censuring him for contumacy, will proceed to try the libel exhibited against him as if he were present.

5. That Judicatories may not be rash or unreasonable in this part of the process, they are to be well ascertained, before they order a second or third citation, that the first and second have been duly served; and for this purpose, the person appointed to serve the summons shall certify the Judicatory of its execution.
6. If the offender appear, or if, having refused to appear, he be proceeded against in his absence, the first thing to be considered is the relevancy of the libel; that is, whether the thing charged, even supposing it to be proved, is really censurable. To the relevancy, the person accused hath always a right to object: but the Judicatory must judge of the weight of his objections.
7. If, on due consideration, the libel be found not relevant, all further proceedings are precluded of comic; but if it be sustained, the offender is to be interrogated respecting the matter of fact. If he acknowledge it, the way is prepared for a decision; but if he deny it, the Judicatory is to examine the proof by which it is supported; and previously to give him a list of the witnesses.

Of Witnesses.

1. Witnesses, who, being members of the church, refuse to appear and give their testimony when legally summoned, may be censured for contumacy.
2. Children, idiots, those defective in any of the senses on which the accuracy of their knowledge and testimony depends, accusers, persons of infamous character, at enmity with the accused, under censure or process for censure, who expect, directly or indirectly, to reap any temporal advantage, or to avoid any temporal disadvantage, by giving testimony, cannot be admitted as witnesses either for or against an offender. On any of these grounds, he has a right to challenge a

witness, and the Judicatory is candidly to hear and to, decide on his exceptions.

3. Two unexceptionable witnesses, at least, whose testimony goes to the precise act charged in the libel, and to the circumstances of time and place under which it is stated to have been committed, are necessary to conviction.
4. In those cases, however, of a fama clamosa, in which the libel charges the scandal more generally, although there be not two concurring testimonies as to the same act; yet if unexceptionable witnesses bear testimony to different similar acts, belonging unquestionably to the scandal charged, the Libel shall be considered as proved. Thus, it a person be accused on a fama clamosa, of profane swearing, if several good witnesses testify; one, that he hath heard him swear profanely at such a time or place; another, at such a time or place; another, at such a time or place, &c. it shall be sufficient for conviction.
5. Witnesses are to be examined in the presence of the accused, who is at liberty to cross-examine them: the same privilege belongs to every member of the Judicatory; but no questions are to be put or answered, except through the moderator.
6. Every witness, before his testimony is heard, must be solemnly purged of malice against the accused, or of receiving any advantage, directly or indirectly, from appearing as a witness; and then is to be solemnly sworn. The oath is to be administered by the moderator, and to be taken by the witness, holding up his right hand; all the members of the Judicatory, and others present, standing. ²⁵¹Appendix I. No. 14
7. The depositions of witnesses are to be taken down in writing, and then read to them, that mistakes may be corrected, or omissions supplied; after which they are to be signed by the deponents, and to be laid up among the papers of the Judicatory.
8. When an offence is committed in the bounds of a Judicatory, different from that with which the offender is immediately connected, the former should give intelligence thereof to the latter: if they do not, the latter, on knowledge thereof, shall, if proof cannot otherwise be had, make speedy application to the former, who shall either cite the witnesses before the said Judicatory, or shall themselves hear the testimony, and transmit it to the applicants, as circumstances may require.
9. When such an application is received by a Judicatory, and the distance is too great for the witnesses conveniently to repair to the other, the Judicatory applied to shall appoint a day for hearing the cause, at such an interval as shall afford the offender an opportunity of appearing in his own defence, if he be so minded: of which time information shall be given to the moderator of the Judicatory applying, and by him seasonably notified to the offender.

Other Proof.

1. The records of a Judicatory, or any part thereof, whether original or transcribed, if authenticated by the moderator and clerk, or either of them, shall be deemed good and sufficient evidence in every other Judicatory.
2. Testimony taken before a Judicatory, and certified as above, shall be received by every other as no less valid, than if it had been taken before themselves.
3. Genuine private papers, such as letters, &c. shall be admitted in proof, unless just cause can be shewn for refusing them.
4. Although conviction cannot be grounded on presumptions alone, yet they are always to be taken in connection with the testimony, as they are frequently of essential importance in establishing or destroying its credibility; and less or more stress is to be laid upon them, as they arc trivial, probable, or violent.

Of Exculpation.

1. The accused hath always a right to exculpate himself, and for this purpose to adduce every kind of proof which is admitted against him,
2. In the case of contradictory evidence, the Judicatory is carefully to consider the nature, number, respectability, and circumstances of the different proofs.
3. After the several proofs have been heard, the accused shall have the privilege of commenting on them,

Of Sentences.

1. The accused having finished his remarks or defence, if any be offered, the Judicatory shall seriously ponder the libel, and the proofs, together with the exculpation, in order to prepare their sentence.
2. It is not, however, to be understood, that Judicatories are bound to give sentence at the same meeting at which the cause is tried, or even to finish the trial at one meeting. Herein they must use their discretion, being careful, at the same time, that a process be not needlessly protracted.
3. Sentences are either absolutory, which acquit the accused; or condemnatory, which pronounce him guilty of the scandal libelled; or mixed, which partly acquit, and partly condemn.

CHAP. V. Of Processes against Ministers.

1. All processes against ministers are to commence before the Presbyteries to which they

belong.

2. The honour and success of the gospel being intimately connected with the unblemished reputation of ministers, both as to doctrine and conduct, scandalous charges are not to be received by any Judicatory upon slight grounds; nor, when received, to be negligently examined; nor, if found true, to be slightly censured.
3. That the faults of ministers may not be indiscreetly spared, nor rashly made the subject of judicial cognizance, the same candour, caution, and method, substituting only the Presbytery for the Session, are to be observed in investigating charges against them, as are prescribed in the case of private members.
4. If a minister be convicted of such principles or conduct as are clearly and grossly scandalous, the Presbytery, whatever be his repentance, or however manifested, is immediately to depose him, and to assign him a day for the public confession of his sin, and profession of repentance.
5. A minister, accused of atrocious crimes, and refusing, after three regular citations, to appear at the bar of the Presbytery, shall be suspended from the exercise of his office; and if he persist in his contumacy, may be deposed and excommunicated.
6. Presbyteries are to be extremely careful of involving in the shame and severity of a judicial process those irregularities which appear to be merely ads of infirmity; and those errors which do not strike at the vitals of doctrinal or practical godliness; which are not pertinaciously adhered to, nor mischievously propagated to the subversion of the order, unity, purity, and peace of the

church. They are, therefore, thoroughly to sift accusations against ministers, and to be well satisfied respecting the criminal and pernicious nature and tendency of the scandal charged, before they allow a libel to be grounded thereon. And they are to use special diligence for removing those uneasinesses and complaints which arise from causes that will not warrant a process.

7. Calumniators of ministers are to be severely censured, and in proportion to the malignity or rashness which shall appear in the prosecution.

CHAP. VI. Of Censures.

1. Church censures, being entirely of a spiritual nature, cannot operate any civil effect.
2. As they are among the most important means by which the Lord Jesus reigns in his church, they are to be employed with much caution, reverence, and solemnity; nor can there be a greater indignity offered to his majesty, than to prostitute them to any carnal purposes.
3. Although the contempt which the world pours upon ecclesiastical censures should call forth the exercise of prudence, yet church-officers, being clothed with the authority of their King, are not thereby to be deterred from the faithful discharge of their duty; they are rather to be stimulated to double vigilance, lest the barriers which Christ hath erected to separate his church from the world, be swept away by the torrent of evil opinion and evil example.
4. The Lord Jesus Christ having promised that he will ratify in heaven, those censures which, in his name, and according to his appointment, are inflicted by his officers upon earth, ²⁵²Matt 18:18 they cannot be despised but at the utmost peril; and will be found to have a serious influence on the spiritual condition of those who fall under them. Church censures are five fold: admonition, rebuke, suspension, deposition, and excommunication.

Of Admonition.

1. Admonition is the lowest degree of censure. It consists in gently reproving an offender, for his sin and scandal; warning him of his guilt and danger; and exhorting him to be more watchful and circumspect for the future. It supposes the offence to be known only to a few, or to be less aggravated in its circumstances.
2. It ought to proceed on a certain knowledge of the sin and scandal having: been committed; and is the first step which should be taken towards the offender’s reformation.
3. Admonition, in the case of a private church member, or ruling elder, ought to be administered in private by one or more members of Session: in the case of a minister, by one or more members of Presbytery.

Of Rebuke,

1. Rebuke is a higher degree of censure, and should be administered by an ecclesiastical court in a judicial capacity. When it can be done without injuring the public credit of religion, Judicatures may find it for edification to rebuke the offender in private. This is particularly necessary in cases of private scandal, and it must always be done in the name of the head of the church.
2. When the scandal is public, and the sin more aggravated, it is proper that the rebuke be publicly administered. But it is generally expedient that rebukes, whether private or public, be preceded by private admonition.

Of Suspension.

1. Suspension relates cither to the private members, or to the officers of the church. With respect to the former, it is a temporary judicial exclusion of an offender from sealing ordinances. ²⁵³Appendix I. No 15 With respect to the latter, it is a temporary judicial exclusion from the exercise of office. ²⁵⁴Appendix I. No 16
2. This censure is attached to scandals which cannot be removed by admonition or rebuke, and which render it improper for the scandalous person to remain in the actual enjoyment of sacramental privilege, or in the exercise of office.
3. Suspensions are generally indefinite in their duraon, continuing till the person suspended afford signs of tipenitence which may warrant their repeal. But Judicatories are to consider how far it may be expedient, in certain cases, to limit their operation to a fixed period.
4. Suspension, unless of ministers, may be either private or public. The former is oftentimes indispensible, when bringing the scandal to public view, would be unnecessary, yea, highly injudicious.
5. Sessions may find it their duty to keep back from sealing ordinances, by a private resolution, members of whom scandalous reports are corroborated by strong presumptions, even though they have not been, or cannot be legally convicted.
6. When a scandal, or the charge of a scandal is made public so near tire time of celebrating the sacrament of the supper, that there is not leisure for a due examination, the accused person, provided his offence, it proved, require such a censure, is by all means to be restrained from communicating.
7. Suspension, after public rebuke, is always to be public.
8. As the maintenance of the honour of Christ, the exoneration of church-officers, and the warning of others, arc principal ends of censure, it is not necessary to the propriety of a public suspension, that the person suspended be actually present. But this does not absolve the offender from his obligation to appear; and he is to be strictly required thereto by the Judicatory censuring.

Of Deposition.

1. Deposition is the judicial degradation of an officer from his office. ²⁵⁵Appendix I. No 16 Probationers, though they may be suspended or discharged, having never been invested with office, cannot, properly, be deposed.
2. An act of deposition is not to be passed but with the greatest deliberation; and for the most important reasons. It is ordinarily to be preceded by suspension. It is not, if possible, to be inflicted on ministers, without Synodical advice; nor on other presbyters, without the advice of a Presbytery.
3. When a minister is deposed, his congregation is immediately to be declared vacant.
4. Deposition doth not necessarily draw after it the censure of excommunication.

Of Excommunication.

1. Excommunication is the judicial excision of an offender, from the visible church of Christ, and a pronouncing him to belong to the kingdom of Satan. ²⁵⁶Appendix I. No 17
2. Heinous violations of the law of God in practice, and such errors in principle as unhinge the christian profession, are the only scandals for which the sentence of excommunication shall be passed.
3. Even on those enormous scandals, except they be accompanied with aggravations of peculiar atrocitv, this dreadful censure is not to be pronounced till gentler means have failed.
4. When private members or officers, not being ministers of the word, fall into such scandals, the Session is to proceed as in the prosecution of other public scandals; and having brought the matter to a public admonition and suspension from sealing ordinances, is to refer the case, and all proceedings therein, to the Presbytery.
5. The Presbytery, when there is no appeal, shall resume the process where the Session left it, unless there appear such defects in the Sessional proceedings, or in the proof of the libel, as shall call for a revision; and having fully considered the scandal libelled, the steps taken in the prosecution of it, and the subsequent carriage of the offender, shall give their decision respecting the censure of excommunication.
6. The censure being passed, a Presbyterial warrant for the intimation of it shall be directed to the moderator of the aforesaid Session; or, if the congregation be vacant, to some other minister. ²⁵⁷Appendix I. No 19
7. At the time appointed for this purpose, the minister, having briefly explained the nature, necessitv, and end of church censures, shall relate the steps of the process in order; shewing the church’s faithfulness and tenderness to the offender; his obdurate impenitence under all the endeavours used to reclaim him; and the duty of cutting him entirely off from the fellowship of

the faithful, as the only remaining means of bringing him to repentance.

8. The minister then repeating the Presbyterial warrant for the censure he is about to intimate, is to call upon the congregation to join with him in imploring the Lord’s blessing on this terrible ordinance, that it may be effectual, both to recover the offender, and to edify others.
9. Prayer being ended, the minister is, with great gravity and solemnity, to intimate the censure, declaring the scandalous person, in the name, and by the authority of the Lord Jesus Christ, cut off from the fellowship of the church, and delivered unto Satan, for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.
10. After this intimation of the censure, all the members of the congregation are to be warned that the person cast out of the church is no longer a brother;

and are to be exhorted and enjoined to shun all intercourse or conversation with him that can be avoided. Nevertheless, excommunication dissolveth not the bonds of natural or civil relations, nor exempteth from the duties belonging to them.

CHAP. VII. Of the Penitence and Restoration of Offenders.

1. Our Lord Jesus hath committed to the officers of his church, the power not only of inflicting censures, but of repealing them, and admitting returning offenders to the communion and the privileges of his people.
2. As persons are censured not for the want of saving grace, but for outward scandal; so, the penitence required to warrant their restoration is not a really gracious and saving change, but such as will remove the scandal for which they are censured.
3. It is not, however, every verbal profession of contrition, nor every promise of amendment, nor. even a partial reformation, that is to be judged satisfying.
4. Such persons as, from time to time, profess their sorrow for their sin, and yet live in the practice of it, are doubly scandalous; as they not only dishonour God by their crime, but mock him by their hypocrisy.
5. Professions of repentance, accompanied by those circumstances, which are admitted in other cases to be good evidences of moral seriousness, such as freeness, gravity, and apparent humility, in confession of sin, and of the justice of the censure; using the proper means for attaining the desired end; abstaining from such things as may render a profession suspected; and

persevering in diligence and circumspection — such professions are to be deemed satisfactory, and warrant a release from censure.

6. An offender may exhibit such tokens of repentance as should induce a Judicatory to forbear censure other than admonition. But this principle is to be applied with great caution in cases where no penitence is evinced, nor any confession made, before the fact is fully proved.
7. Where a person is under process for a higher censure, his penitence, on conviction, may be so far satisfying as to require a milder one. Thus, the penitence of a person under process for. excommunication, may render it proper to proceed no farther than suspension.
8. The carriage of an offender may be such as that a Judicatory may not have freedom to inflict the censure to which the process would natively lead; nor yet to dismiss him altogether with a gentler one. In these cases it may be proper to censure more lightly than was at first intended, and in the mean time to stay process. This, it is to be observed, does not terminate the prosecution, but merely suspends it; and in the event of an offender’s relapse into his scandal, leaves all that was done formerly in full force; and the Judicatory resumes the process in that stage of it in which it was suspended. Provided, however, that if a suspended process be not resumed, on account of the scandal again breaking out in one year, it shall be considered as finally closed.
9. Offenders are to be restored by the same authority which censured them.
10. No public censure is to be removed, but in virtue of public satisfaction. For private censures, nothing more than private satisfaction shall be exacted.
11. When an offender, who hath been excommunicated, is desirous of re-admission into the church of Christ, he is to lay his request before the Presbytery by whom the censure was passed; and if they, alter close and faithful dealing with his conscience, and a careful inquiry into the tenor of his conversation since censure, be satisfied with his professions of repentance; that the

scandal hath been in a good measure done away by his edifying behaviour; and that there is no danger of reviving it by acceding to his request; they are to absolve and restore him, and order his absolution and restoration to be intimated to the congregation.

12. The day appointed for this purpose is to be previously intimated from the pulpit: when it arrives, the offender is to appear before the congregation, and to make a solemn profession of his sense of his misery in being shut out from the fellowship of the saints — of the justice of the censure passed upon him — of his contrition for his sin in dishonouring God; in grieving the hearts of his people, and causing the profane to blaspheme—of his unfeigned desire to flee for pardon to the blood of Christ — and of his resolution, through grace, henceforward to study to adorn the doctrine of God the Saviour.
13. This profession being finished, the minister is briefly to unfold the grace of our Lord Jesus Christ towards the returning sinner; and, having read the Presbyterial warrant ²⁵⁸Appendix I. No 20 is to call upon the congregation to join with him in “praising the Lord for blessing the censure inflicted by his church; and in praying that he would mercifully accept this person, who, for his great sin, and for his contempt of all admonition, was cut off from his people; that he would, by his Holy Spirit, give him the grace of unfeigned repentance; would pardon him freely through the righteousness of our Lord Jesus Christ, and would grant him increase in all godliness; that Satan may be bruised under his feet, the name of our Lord Jesus magnified, the church edified, and himself saved with an everlasting salvation.”
14. After prayer, the minister shall declare the absolution; ²⁵⁹Appendix I. No 18 accompanying it with an exhortation to the person absolved, to double watchfulness in his Christian

profession. He is also to exhort the members of the congregation to receive their brother in the spirit of meekness and of love; rejoicing in his recovery, and endeavouring to strengthen him in the good ways of God.

15. Deposed officers, especially ministers, who have also been debarred by suspension or excommunication from sealing ordinances, may often be restored to the latter, when it would be highly injudicious to reinstate them in their offices.
16. An officer, deposed for scandalous conduct, may not be restored even on the most convincing evidence of deep sorrow for his sin, without some time of eminent and exemplary, humble and edifying conversation, to heal the wound made by his scandal.
17. No scandal, which hath been removed by satisfaction, shall ever be the ground of any other process; nor is the person restored ever to be upbraided with it, either by church-officers or private members. Such as transgress in this respect shall be accounted scandalous, and treated accordingly.

CHAP. VIII. Of Declinatures.

1. A Declinature is the refusal of a person under process to submit to trial by a particular Judicatory.
2. When a person, in order to evade a process, or without assigning any just reason, declines the authority of his proper Judicatory, such a declinature is not only unwarrantable, but contumacious; and is not to impede the process, unless it be referred to the next higher Judicatory.
3. It a judicatory betray unfairness or partiality; it they, before full investigation, by any judicial act, prejudge the cause; if, in conducting the process, they claim to decide on subjects of which they have no cognizance, or otherwise act illegally; if they permit members who are nearly related to, or who are at personal variance with, either of the parties; or who have themselves been active as parties; still to sit in judgment after being duly challenged; in all these cases a declinature is warrantable.
4. It is not, however, to be supposed, that even a lawful declinature quashes a process. It only removes it to another Judicatory; and if the declinature be not accompanied with an appeal to the superior Judicatory, the party is to be cited thither by the Judicatory which he declined.

CHAP. IX. Of References.

1. A Reference is a judicial representation, made by an inferior Judicatory to the next superior,

of a case not yet decided, and is always to be in writing.

2. References are either for advice, or for full discussion and final decision.
3. References of the former kind only suspend the determination of the Judicatory from which they come; but do not interfere with the ultimate decision.
4. References of the latter kind relinquish the prosecution of the case referred, and leave it implicitly to the judgment of the superior Judicatory.
5. Though references, except for special reasons, ought always to procure advice from Judicatories referred to, yet the latter are not necessarily bound, even when desired, to give a final judgment; but may, if they see it, remit the matter, with advice, to the Judicatory referring.
6. Cases new, important, difficult, whose decision may establish a principle or precedent of extensive influence, or on which the sentiments of the Judicatory are greatly divided, form some of the principal subject’s of reference.

CHAP. X. Of Appeals.

1. An appeal is the removal of a cause from an inferior to a superior Judicatory, by a party

aggrieved.

2. Appeals are either from a part of the proceedings of a Judicatory, or from a definitive sentence.
3. When appeals of the former kind are brought before a Judicatory, it is in their option either to take the whole of the cause under cognizance, or merely to decide on the particular acts excepted against, and remit the cause to the Judicatory appealed from.
4. Appeals from a definitive sentence require a revision of the whole cause.
5. Every appellant is bound to give his appeal, with the reasons thereof, in writing, to the Judicatory appealed from, at the most in ten days after notice of his intention; which notice is to be made at the time when lie conceives himself aggrieved: and on default, his appeal fills.
6. Appeals are always to be carried in regular gradation, from an interior Judicatory to the one immediately superior.
7. When an appeal is brought before a Judicatory, they are first to inquire whether it hath been regularly conducted; and if not, to refuse it, without special reasons to the contrary; and never when it contravenes the preceding regulation.
8. The Judicatory appealed to is next to inquire into the procedure of that appealed from; and if it shall appear to have been regular and proper, no blame shall be attached to said Judicatory, even though the appeal be sustained, and the sentence reversed.
9. If, on due consideration, an appeal from a definitive sentence be sustained, the Judicatory appealed to shall try the libel as though it had been originally ordered by themselves; and if they find cause for over ruling the sentence appealed from, shall use every method of satisfying the injured, as well as of doing him justice.
10. When an appeal from a definitive sentence is not sustained, or if sustained, the appellant is cast, the Judicatory appealed to is to ratify the sentence, and direct that appealed from to proceed in the execution of it.
11. Litigious appellants are to be censured; but this censure is not to suspend or mitigate the censure attached to the crime libelled.
12. If an appellant, after entering his appeal before a superior Judicatory, cease to prosecute it, it shall be considered as indefensible, and the proceedings of the inferior Judicatory confirmed.
13. Judicatories appealed from, being parties in the cause, cannot, in the superior Judicatories, vote on any question connected with the appeal.

BOOK III. Of Worship

²⁶⁰For the principle and rule of religious worship, see Larger Catechism, on the second commandment.

CHAP. I. Of the Ordinances in a particular Congregation.

The ordinances in a single congregation are prayer and thanksgiving; singing of psalms; the word

read, (although there follow no immediate explication of what is read) the word expounded and applied; the sacraments administered; dismissing the people with a blessing; catechising; visitation of the sick. ²⁶¹Confession Chap 21.5

CHAP. II. The Design of the ensuing Directory.

Care hath been taken to hold forth therein such

things as are of divine institution in every ordinance, and to set forth other things according to the rules of Christian prudence, agreeable to the general rules of the word or God: nothing more being meant, than that the general heads, the sense and scope of the prayers, and other parts of public worship, being known to all, there may be a consent of all the churches in those things that contain the substance of the service and worship of God; and the ministers may be hereby directed, in their administrations, to keep like soundness in doctrine and prayer, and may, if need be, have some help and furniture; and yet so as they become not hereby slothful and negligent in stirring up the gifts of Christ in them; but that each one, by meditation,  by taking heed to himself, and the flock of God committed to him, and by wisely observing the ways of divine providence, may be careful to furnish his heart and tongue with farther or other materials of prayer and exhortation, as shall be needful upon all occasions.

CHAP. III. The Directory for Public Worship

Sect. I. Of the Assembling of the Congregation, and their behavior in the public worship of God.

1. When the congregation is to meet for public worship, the people (having before prepared their hearts thereunto) ought all to come and join therein; not absenting themselves from the public ordinances through negligence, or upon pretence of private meetings. And it is highly requisite, for the decorum of public worship, that both ministers and people use their diligence to attend punctually at the hour appointed.
2. Let all enter the assembly, and take their seats or places, not irreverently, but in a grave and seemly manner; avoiding whispering or conversation.
3. The congregation being assembled, the minister, after solemn calling on them to the worshipping of the great name of God, may begin with prayer.

“In all reverence and humility acknowledging the incomprehensible greatness and majesty of the Lord, (in whose presence they do then, in a special manner, appear) and their own vileness and unworthiness to approach so near him, with their utter inability of themselves to so great a work; and humbly beseeching him for pardon, assistance and acceptance, in the whole service then to be performed; and for a blessing, on that particular portion of his word then to be read: and all in the name and mediation of the Lord Jesus Christ.”

But as it has been, for a long time, the ordinary practice of our church to commence public worship with singing of psalms, it is left to the discretion of congregations to adopt either of these modes which they shall judge best suited to their circumstances. Nor shall a few explanatory remarks upon the psalm previous to its being sung, be construed an infringement of this order: Nevertheless, in this exercise brevity is recommended.

4. The public worship being begun, the people are wholly to attend upon it, forbearing to read any thing; except what the minister is then reading or citing; and abstaining much more from all private whisperings, conferences, salutations, or doing reverence to any person present or coming in; as also from all gazing, sleeping, and other indecent behaviour, which may disturb the

minister or people, or hinder themselves or others in the service of God.

5. If any, through necessity, be hindered from being present at the beginning, they are not, when they come into the congregation, to betake themselves to their private devotions, but reverently to compose themselves to join with the assembly in that ordinance of God which is then in hand.

Sect. II. Of Public Reading of the Holy Scriptures.

1. Reading of the word in the congregation being part of the public worship of God, (wherein we ac knowledge our dependence upon him, and subjection to him,) and one mean sanctified by him for the edifying of his people, is to be performed by the past and teachers, and such as have been regularly licensed to preach the gospel, though not yet ordained.
2. How large a portion shall be read at once, and in what order, is left to the wisdom of the person conducting the worship; although usually it should not be less than one chapter; but in this, as in all other public exercises, the season of the year, and state of the weather, and other circumstances, arc carefully to be Praise, considered, that the service may not be unsuitably protracted.
3. When the minister who readeth shall judge it necessary to expound any part of what is read, let it not be done until the whole chapter or psalm be ended.
4. Beside public reading of the holy scriptures, every person that can read is to be exhorted to read the scriptures privately (and all others that cannot read, if not disabled by age, or otherwise, are likewise to be exhorted to learn to read), and to have a Bible.

Sect. III. Of Singing of Psalms.

1. It is the duty of Christians to praise God publicly, by singing of psalms together in the congregation.
2. It is the will of God, that the sacred songs contained in the book of Psalms, be sung in his worship, both public and private, to the end of the world: and the rich variety and perfect purity of their matter, the blessing of God upon them in every age, and the edification of the church thence arising, sec the propriety of singing them in a convincing light; nor shall any composures, merely human, be sung in any of the Associate-Reformed Churches.
3. These songs should be sung, not barely with the same frame of spirit with which they should be read; but with such an elevation of soul as is suited to. praise as a distinct ordinance: and in singing those parts of them which are expressed in ceremonial style, or describe the circumstances of the writers, or of the church in ancient times, we should have our eye upon the general principles which are implied in them, and which are applicable to individuals, or the church in every age.
4. In singing, the voice is to be tunably ordered; but the chief care must be to sing with understanding, and with grace in the heart, making melody unto the Lord.
5. No tunes shall be sung in worshipping assemblies, but such as are grave and simple: and no new time shall be introduced into any of the churches without the knowledge and consent of the church-officers; nor even then, unless it shall be evident, that the introduction of such tune would be acceptable to the congregation, and would promote its real edification.
6. No chorus of singers, nor alternate singing shall be introduced into any of the churches, because it is the duty of the whole congregation to praise God with united voices.
7. As the use of musical instruments, in public worship, has no sanction in the New Testament, nor in the practice of the Christian church for several hundred years after its erection, it shall not be introduced, under any form, into any of the churches.
8. That the whole congregation may the more profitably join in the delightful exercise of praise, it is recommended that every one who can read have a psalm book.

Sect. IV. Of Public Prayer before the Sermon.

The preceding parts of worship being performed, the minister who is to preach is to endeavour to get his own and his hearers’ hearts to be rightly affected with their sins, that they may all mourn in sense thereof before the Lord, and hunger and thirst after the grace of God in Jesus Christ, by proceeding to a more full confession of sin, with shame and holy confusion of face, and to call upon the Lord to this effect:

“To acknowledge our great sinfulness, First, by reason of original sin, which (beside the guilt that makes us liable to everlasting damnation) is the seed of all of the sins, hath depraved and poisoned all the faculties and powers of soul and body, doth defile our best actions, and (were it not restrained, or our hearts renewed by grace) would break forth into innumcrable transgressions, and greatest rebellions against the Lord that ever were committed by the vilest of the sons of men. And, next, by reason of actual sins, our own sins, the sins of magistrates, of ministers, and oi the whole nation, unto which we are many ways accessary: which sins of ours receive many fearful aggravations, we having broken all the commandments of the holy, just and good law of God, doing that which is forbidden, and leaving undone what is enjoined; and that not only out of ignorance and infirmity, but also more presumptuously, against the light of our minds, checks of our consciences, and motions of his own Holy Spirit to the contrary, so that we have no cloak for our sins; yea, not only despising the riches of God’s goodness, forbearance, and long-suffering, but standing out against many invitations and offers of grace in the gospel; not endeavouring, as we ought, to receive Christ into our hearts by faith, or to walk worthy of him in our lives.

To bewail our blindness of mind, hardness of heart, unbelief, impenitency, security, lukewarmness, barrenness; our not endeavouring after mortification and newness of life, nor after the exercise of godliness in the power thereof; and that the best of us have not so stedfastly walked with God, kept our garments so unspotted, nor been so zealous of his glory, and the good of others, as we ought: and to mourn over such other sins as the congregation is particularly guilty of, notwithstanding the manifold and great mercies of our God, the love of Christ, the light of the gospel, and reformation of religion, our own purposes, promises, vows, and other special obligations to the contrary.”

“To acknowledge and confess, that, as we are convinced of our guilt, so, out of a deep sense thereof, we judge ourselves unworthy of the smallest benefits most worthy of God’s fiercest wrath, and of all the curses of the law, and heaviest judgments inflicted upon the most rebellious sinners; and that he might most justly take his kingdom and gospel from us, plague us with all sorts of spiritual and temporal judgments in this life, and afterwards cast us into outer darkness in the lake that burneth with fire and brimstone, where is weeping and gnashing of teeth forever more.”

Notwithstanding all which, to draw near to the throne of grace, encouraging ourselves with hope of a gracious answer of our prayers, in the riches and all sufficiency of that only one oblation, the satisfaction and intercession of the Lord Jesus Christ, at the right hand of his Father and our Father; and in confidence of the exceeding great and precious promises of mercy and grace in the new covenant, through the same Mediator thereof, to deprecate the heavy wrath and curse of God, which we are not able to avoid, or bear; and humbly and earnestly to supplicate for mercy in the free and full remission of all our sins, and that only for the bitter sufferings and precious merits of that our only Saviour Jesus Christ.”

That the Lord would vouchsafe to shed abroad his love in our hearts by the Holy Ghost; seal unto us, by the same Spirit of adoption, the full assurance of our pardon and reconciliation; comfort all that mourn in Zion, speak peace to the wounded and troubled spirit, and bind up the broken-hearted: and as for secure and presumptuous sinners, that he would open their eyes, convince their consciences, and turn them from darkness unto light, and from the power of Satan unto God, that they also may receive forgiveness of sin, and an inheritance among them that are sanctified by faith in Christ Jesus.

With remission of sins through the blood of Christ, to pray for sanctification by his Spirit; the mortification of sin dwelling in, and many times tyrannizing over us; the quickening of our dead spirits with the Life of God in Christ; grace to fit and enable us for all duties of conversation and callings towards God and men; strength against temptations; the sanctified use of blessings and crosses; and perseverance in faith and ice unto the end.

To pray for the propagation of the gospel and kingdom of Christ to all nations; for the conversion of the Jews, the fulness of the Gentiles, the fall of Antichrist, and the hastening of the second coming of our Lord; for the deliverance of the distressed churches abroad from the tyranny of the Antichristian faction, and from the cruel oppressions and blasphemies of the Turk; for the blessing of God upon all the reformed churches, especially upon the churches in the United States of America: more particularly for that church whereof we are members, that therein God would establish peace and truth, the purity of all his ordinances, and, the power of godliness; prevent and remove heresy, schism, profaneness, superstition, security, and unfruitfulness under the means of grace; heal all our rents and divisions, and preserve us from declensions in the ways of holiness.

To pray for all in authority; especially the President of the United States; that God would make him rich in blessings, both in his person and administration, establish his rule in religion and righteousness, save him from evil counsel, and make him a blessed and glorious instrument for the conservation and propagation of the gospel, for the encouragement and protection of them that do well, the terror of all that do evil, and the great good of the whole church, and of all these States: for a blessing upon both Houses of Congress (when sitting), upon the Governors and Legislatures of the several States; more especially of the States in which we immediately reside; on the subordinate judges and officers; and on the citizens at large: for all pastors and teachers, that God would fill them with his Spirit, make them exemplarily holy, sober, just, peaceable, and gracious in their lives; sound, faithful and powerful in their ministry; and follow all their labours with abundance of success and blessings; and give unto ail his people pastors according to his own heart: for such as design the holy ministry: for universities, and all schools and religious seminaries, that they may flourish in learning and piety: for the particular city or congregation, that God would pour out a blessing upon the ministry of the word, sacraments and discipline; upon the civil government, and all the several families and persons there in: for mercy to the afflicted under any inward of outward distress: for seasonable weather and fruitful seasons, as the time may require: for averting the judgments, that we cither feel or tear, or are liable unto, as famine, pestilence, the sword, and such like.

“And with confidence of his mercy to his whole church, and the acceptance of our persons, through the merits and mediation of our high priest, the Lord Jesus, to profess that it is the desire of our souls to have fellowship with God in the reverend and conscientious use of his holy ordinances; and, to that purpose, to pray earnestly for his grace and effectual assistance to the sanctification of his holy Sabbath ²⁶²Editors note; ‘Fabbath’, the Lord’s day, in all the duties thereof, public and private, both to ourselves and to all other congregations of his people, according to the riches and excellency of the gospel this day celebrated and enjoyed. And because we have been unprofitable hearers in times past, and now cannot of ourselves receive, as we should, the deep things of God, the mysteries of Jesus Christ, which require a spiritual decerning; to pray that the Lord, who teacheth to profit, would graciously please to pour out the Spirit of grace, together with the outward means thereof, causing us to attain such a measure of the excellency of the knowledge of Christ Jesus our Lord, and, in him, of the things which belong to our peace, that we may account all things but as dross in comparison of him: and that we, tasting the first fruits of the glory that is to be revealed, may long for a full and perfect communion with him, that where he is we may be also, and enjoy the fulness of those joys and pleasures which arc at his right hand forever more.

“More particularly, that God would, in a special manner, furnish his servant (now called to dispense the bread of life unto his household) with wisdom, fidelity, zeal and utterance, that he may divide the word of God aright, to every one his portion, in evidence and demonstration of the Spirit and power; and that the Lord would circumcise the ears and hearts of the hearers, to hear, love, and receive with meekness the ingrafted word, which is able to save their souls; make them as good ground to receive in the good seed ,of the word, and strengthen them against the temptations of Satan, the cares of the world, the hardness of their own hearts, and whatsoever else may hinder their profitable and saving hearing; that so Christ may be so formed in them, and live in them, that all their thoughts may be brought into captivity to the obedience of Christ, and their hearts established in every good word and work forever.”

We judge this to be a convenient order, in the ordinary public prayer; yet so, as the minister may defer (as in prudence he shall think meet) some part of these petitions till after his sermon, or offer up to God some of the thanksgivings hereafter appointed, in his prayer before his sermon.

Sect. V. Of the Preaching of the Word.

1. Preaching of the word, being the power of God unto salvation, and one of the greatest and most excellent works belonging to the ministry of the gospel, should be so performed, that the workman need not be ashamed, but may save himself, and those that hear him.
2. It is presupposed (according to the rules for ordination), that the minister of Christ is in some good measure gifted for so weighty a service, by his skill in the original languages, and in such arts and sciences as are handmaids unto divinity; by his knowledge in the whole body of theology, but most of all in the holy scriptures, having his senses and heart exercised in them

above the common sort of believers; and by the illumination of God’s Spirit, and other gifts of edification, which (together with reading and studying of the word) he ought still to seek by prayer, and an humble heart, resolving to admit and receive any truth not yet attained, whenever God shall make it known unto him. All which he is to make use of, and improve, in his private preparations, before he deliver in public what he hath provided.

3. Ordinarily, the subject of his sermon is to be some text of scripture, holding forth some principle or head of religion, or suitable to some special occasion; or he may go on in some chapter, psalm, or book of the holy scripture, as he shall see fit.
4. Let the introduction to his text be brief and perspicuous, drawn from the text itself, or context, or some parallel place, or general sentence of scripture.
5. If the text be long (as in histories or parables it sometimes must be), let him give a brief sum of it; if short, a paraphrase thereof, if need be: in both, looking diligently to the scope of the text, and pointing at the chief heads and grounds of doctrine which he is to raise from it.
6. In analysing and dividing his text, he is to regard more the order of matter than of words: and neither to burden the memory of the hearers in the beginning with too many members of division, nor to trouble their minds with obscure terms of art.
7. In raising doctrines from the text, his care ought to be, First, That the matter be the truth of God. Secondly, That it be a truth contained in or grounded on that text, that the hearers may discern how God teacheth it from thence. Thirdly, That he chiefly insist upon those doctrines which are principally intended, and make most for the edification of the hearers.
8. The doctrine is to be expressed in plain terms; or, if any thing in it need explication, it is to be opened and the consequence also from the text cleared. The parallel places of scripture confirming the doctrine are rather to be plain and pertinent than many, and (if need be somewhat insisted upon, and applied to the purpose in hand.
9. The arguments or reasons are to be solid, and as much as may be, convincing. The illustrations, of what kind soever, ought to be full of light, and such as may convey the truth into the hearers’ heart with spiritual delight.
10. If any doubt, obvious from scripture, reason, or prejudice of the hearers, seem to arise, it is very requisite to remove it, by reconciling the seeming differences, answering the reasons, and discovering and taking away the causes of prejudice and mistake. Otherwise it is not fit to detain the hearers with propounding or answering vain or wicked cavils, which, as they are endless,

so the propounding and answering of them doth more hinder than promote edification.

11. He is not to rest in general doctrine, although ever so much cleared and confirmed, but to bring it home to special use, by application to his hearers: which, although it prove a work of great difficulty to himself, requiring much prudence, zeal and meditation, and to the natural and corrupt man will be very unpleasant; yet he is to endeavour to perform it in such a manner, that his auditors may feel the word of God to be quick and powerful, and a difcerner of the thoughts

and intents of the heart; and that, if any unbeliever or ignorant person be present, he may have the secrets of his heart made manifest, and give glory to God.

12. In the use of instruction or information in the knowledge of some truth, which is a consequence from his doctrine, he may (when convenient) confirm it by a few firm arguments from the text in hand, and other places of scripture, or from the nature of that commonplace in divinity, whereof that truth is a branch.
13. In confutation of false doctrines, he is neither to raise an old heresy from the grave, nor to mention a blasphemous opinion unnecessarily: but, if the people be in danger of an error, he is to confute it soundly, and endeavour to satisfy their judgments and consciences against all objections.
14. In exhorting to duties, he is, as he seeth cause, to teach also the means that help to the performance of them.
15. In dehortation, reprehension, and public admonition (which require special wisdom), let him, as there shall be cause, not only discover the nature and greatness of the sin, with the misery attending it, but also shew the danger his hearers are in to be overtaken and surprized by it, together with the remedies and best way to avoid it.
16. In applying comfort, whether general against all temptations, or particular against some special troubles or terrors, he is carefully to answer such objections as a troubled heart and afflicted spirit may suggest to the contrary.
17. It is also sometimes requisite to give some notes of trial (which is very profitable, especially when performed by able and experienced ministers, with circumspection and prudence, and the signs clearly grounded on the holy scripture), whereby the hearers may be able to examine themselves whether they have attained those graces, and performed those duties, to which he exhorteth; or be guilty of the sin reprehended, and in danger of the judgments threatened; or be those to whom the consolations propounded do belong; that accordingly they may be quickened and excited to duty, humbled for their wants and sins, affected with their danger, and strengthened with comfort, as their condition, upon examination, shall require.
18. And, as he needeth not always to prosecute every doctrine which lies in his text, so is he wisely to make choice of such uses, as, by his residence and conversing with his flock, he findeth most needful and seasonable; and, amongst these, such as may be most effectual to draw their souls to Christ, the fountain of light, holiness and comfort.
19. This method is not prescribed as necessary for every man, or upon every text; but only recommended, as being found by experience to be very much blessed of God, and very helpful for the people’s understandings and memories.
20. But the servant of Christ, whatever his method be, is to perform his whole ministry.

1st. Painfully, not doing the work of the Lord negligently.

2d. Plainly, that the weakest may understand; delivering the truth not in the enticing words of man’s wisdom, but in demonstration of the Spirit and of power, lest the cross of Christ should be made of none effect; abstaining also from an unprofitable use of unknown tongues, strange phrases, and cadences of sounds and words; sparingly citing sentences of ecclesiastical or

other human writers, ancient or modern, be they ever so elegant.

3d. Faithfully, looking at the honour of Christ, the conversion, edification and salvation of the people, not at his own gain or glory; keeping nothing back which may promote those holy ends; giving to every one his own portion, and bearing indifferent respect unto all, without neglecting the meanest, or sparing the greatest, in their sins.

4th. Wisely, framing all his doctrines, exhortations, and especially his reproofs, in such a manner as may be most likely to prevail; shewing all due respect to each man’s person and place, and not mixing his own passion or bitterness.

5th. Gravely, as becometh the word of God; shunning all such gesture, voice and expressions, as may occasion the corruptions of men to despise him and his ministry.

6th. With loving affection, that the people may see all coming from his godly zeal, and hearty desire to do them good. And,

7th. As taught of God, and persuaded in his own heart, that all that he teacheth is the truth of Christ; and walking before his flock, as an example to them in it; earnestly, both in private and public, recommending his labours to the blessing of God, and watchfully looking to himself, and the flock whereof the Lord hath made him overseer: So shall the doctrine of truth be preserved uncorrupt, many souls be converted and built up, and himself receive manifold comforts of his

labours even in this life, and afterwards the crown of glory laid up for him in the world to come.

21. Where there are more ministers in a congregation than one, and they of different gifts, each may more especially apply himself to doctrine or exhortation, according to the gift wherein he most excelleth, and as they shall agree between themselves.

Sect. VI. Of Prayer after Sermon.

1. The sermon being ended, the minister is “To give thanks for the great love of God, in sending his Son Jesus Christ unto us; for the communication of his Holy Spirit; for the light and liberty

of the glorious gospel, and the rich and heavenly blessings revealed therein: as, namely, election, vocation, adoption, justification, sanctification, and hope of glory; and for the admirable goodness of God in casting our lot in a land of civil and religious liberty, where, in nothing terrified by our adversaries, we may serve him in holiness and righteousness, without

fear, all the days of our lives. To pray for the continuance of the gospel, and all ordinances thereof, in their purity, power, and liberty: to turn the chief and most useful heads of the sermon

into some few petitions; and to pray that it may abide in the heart, and bring forth fruit. To pray for preparation for death and judgment, and a watching for the coming of our Lord Jesus

Christ: to entreat of God the forgiveness of the iniquities of our holy things, and the acceptation of our spiritual sacrifice, through the merit and mediation of our High Priest and Saviour the Lord Jesus Christ.”

2. And because the prayer which Christ taught his disciples is not only a pattern of prayer, but itself a most comprehensive prayer, it may also be used in the prayers of the church.
3. And whereas, at the administration of the sacraments, the holding public fasts and days of thanksgiving, and other special occasions, which may afford matter of special petitions and thanksgivings, it is requisite to express somewhat in our public prayers, every minister is herein to apply himself in his prayer, before or after sermon, to those occasions; but, for the manner, he is left to his liberty, as God shall direct and enable him, in piety and wisdom to discharge his duty.
4. The prayer ended, let a psalm, or part of a psalm, be sung, if with conveniency it may be done. After which (unless some other ordinance of Christ that concerneth the congregation at that time be to follow). let the minister dismiss the congregation with the apostolical benediction.

Sect. VII. Of the Administration of the Sacraments.

And, first, of Baptism.

1. Baptism, as it is not unnecessarily to be delayed, so it is not to be administered in any case by any private person, but by a minister of Christ, called to be the steward of the mysteries of God.
2. Nor is it to be administered in private places, or privately, but in a place of public worship, and in the face of the congregation, where the people may most conveniently see and hear: nor is it to be prostituted to the purposes of worldly gain.
3. The child to be baptized, after due notice given to the minister, is to be presented by the father; in case of his death, or necessary absence, or incapacity of taking upon him the requisite vows, by the mother. Those sponsors, commonly called godfathers and godmothers, are utterly disallowed.
4. Before baptism, the minister, if he shall judge it necessary, is to use some words of instruction, touching the institution, nature, use, and ends of this sacrament: shewing, “That it is instituted by our Lord Jesus Christ: that it is a seal of the covenant of grace, of our in grafting into Christ, and of our union with him; of remission of sins, regeneration, adoption, and eternal: that the water in baptism represented and significth both the blood of Christ, which taketh away all guilt of sin original and actual, and the sanctifying virtue of the Spirit of Christ against the dominion of sin, and the corruption of our sinful nature: that baptizing, or sprinkling and washing with water, signifieth the cleansing from sin by the blood and for the merit of Christ, together with the mortification of sin, and rising from sin to newness of life, by virtue of the death and resurrection of Christ: that the promise is made to believers and their scud; and that the seed and posterity of the faithful, born within the church, have, by their birth, a visible interest in the covenant, and right to the seal of it, and to the outward privileges of the church, under the gospel, no less than the children of Abraham, in the time of the Old Testament; the covenant of grace, for substance, being the same; and the grace of God, and the consolation of believers, more plentiful than before; that the Son of God admitted little children into his presence, embracing and blessing them, saying, For of such is the kingdom of God: that children, by baptism, are solemnly acknowledged as members of the visible church, distinguished from the world, and them that are without, and united with believers; and that all who are baptized in the name of Christ, do renounce, and by their baptism are bound to fight against, the devil, the world, and the flesh: that they are Christians, and federally holy before baptism, and therefore are they baptized: that the inward grace and virtue of baptism is not tied to that very moment of time wherein it is administered; and that the fruit and power thereof reach to the whole course of our life: and that outward baptism is not so necessary, that through the want thereof the infant is in danger of damnation, or the parents guilty, if they do not contemn or neglect the ordinance of Christ, when and where it may be had.”

In these or the like instructions, the minister is to use his own liberty and godly wisdom, as the ignorance or errors in the doctrine of baptism, and the edification of the people, shall require.

5. He is also to admonish all that are present “To look back to their baptism; to repent of their sins against their covenant with God; to stir up their faith; to improve and make right use of their baptism, and of the covenant sealed thereby betwixt God and their souls.”
6. He is to require the parent “To profess his faith in the holy scriptures of the Old and New Testaments, as the word of the living God, the perfect, and only rule of faith and practice, to which nothing is to be added, and from which nothing is to be taken, at any time, or upon any pretext, whether of new revelations of the Spirit, or traditions of men; together with his approbation of the Westminster Confession of- Faith and Catechisms; the form of Presbyterial government, and the directory for public worship, as received by this church — to promise, if it shall please God to spare him with his child, to bring him ²⁶³or Her, as the case may be up in the nurture and admonition of the Lord; to instruct him, according to his ability, in the knowledge of his miserable condition by nature, and of the way of salvation by Jesus Christ; to press upon him his obligation, in virtue of his baptismal vows, to shew forth the Lord’s death at his table; to set a godly example before his child by praying with him and tor him; by worshipping the Lord regularly, morning and evening, agreeably to the directory for family worship; and by studying, in all things, so to walk even as Christ also walked.”
7. This being done, prayer is also to be joined with the word of institution, for sanctifying the water to this spiritual use; and the minister is to pray to this or the like effect: “That the Lord, who hath not left us as strangers without the covenant of promise, but called us to the privileges of his ordinances, would graciously vouch safe to sanctify and bless his own ordinance of baptism at this time: that he would join the inward baptism of his Spirit with the outward baptism of water; make this baptism to the infant a seal of adoption, remission of sin, regeneration, and eternal life, and all other promises of the covenant of grace: that the child may be planted into the likeness of the death and resurrection of Christ; and, that the body of sin being destroyed in him, he may serve God in newness of life all his days.”
8. Then the minister is to demand the name of the child; which being told him, he is to say (calling the child by his name),

I baptize thee in the name of the FATHER, and of the SON, and of the HOLY GHOST.

As he pronounccth these words, he is to baptize the child with water: which, for the manner of doing it, is not only lawful but sufficient, and most expedient to be, by pouring or sprinkling of the water on the face of the child, without adding any other ceremony.

9. This done, he is to give thanks and pray, to this or the like purpose: “Acknowledging, with all thankfulness, that the Lord is true and faithful in keeping covenant and mercy: That he is good and gracious, not only in that he numbereth us among his saints, but is pleased also to bestow upon our children this singular token and badge of his love in Christ: that, in his truth and special providence, he daily bringeth some into the bosom of his church, to be partakers of his inestimable benefits, purchased by the blood of his dear Son, for the continuance and increase of his church.

And praying that the Lord would still continue, and daily confirm more and more this his unspeakable favour: that he would receive the infant now baptized, and solemnly entered into the household of faith, into his fatherly tuition and defence, and remember him with the favour that he sheweth to his people; that, if he shall be taken out of this life in his infancy the Lord, who is rich in mercy, would be pleased to receive him up into glory; and if he live, and attain the years of discretion, that the Lord would so teach him by his word and Spirit, and make his baptism effectual to him, and so uphold him, by his divine power and grace, that by faith he may prevail against the devil, the world, and the flesh, till in the end he obtain a full and final victory, and so be kept by the power of God through faith unto salvation, through Jesus Christ our Lord.”

Secondly. Of the Celebration of the Communion, or Sacrament of the Lord’s Supper.

1. The communion, or supper of the Lord, is frequently to be celebrated; but how often, may be considered and determined by the ministers, and other church -governors of each congregation, as they shall find most Convenient for the comfort and edification of the people committed to their charge. And, when it shall be administered, it is convenient to be done after the morning sermon.
2. The ignorant and the scandalous are not fit to receive this sacrament of the Lord’s supper.
3. Where this sacrament cannot with convenience be frequently administered, it is requisite that public warning be given the sabbath-day before the administration thereof: and that either then, or on some day of that week, something concerning that ordinance, and the due preparation thereunto, and participation thereof, be taught; that, by the diligent use of all means sanctified of God to that end, both in public and private, all may come better prepared to that heavenly feast.
4. When the day is come for administration, the minister, having ended his sermon and prayer, shall make a short exhortation, “Expressing the inestimable benefit we have by this sacrament, together with the ends and use thereof; setting forth the great necessity of having our com” forts and strength renewed thereby in this our pilgrim” age and warfare: how necessary it is that we come unto it with knowledge, faith, repentance, love, and with hungering and thirsting souls after Christ and his benefits: how great the danger to eat and drink unworthily.

Next, he is, in the name of Christ, on the one part, to warn all such as are ignorant, scandalous, profane, or that live in any sin or offence against their knowledge or conscience, that they presume not to come to that holy table; shewing them, that he that eateth and drinketh unworthily, eateth and drinketh judgment unto himself: and that the warning may be more particular and pointed, he may either briefly sum up the violations of the several precepts of the moral law, or read a few of such passages of scripture as describe the characters of unregenerated men; as 1 Cor 6:9-10; Gal 5:19-21; 1 Tim 1:9-10, &c. or do both; and, on the other part, he is in an especial manner to invite and encourage all that labour under the sense of the burden of their sins, and fear of wrath, and desire to reach out unto a greater progress in grace than yet they can attain unto, to come to the Lord’s table; assuring them, in the same name, of ease, refreshing and strength, to their weak and wearied souls.”

5. After this exhortation, warning and invitation, the table being before decently covered, and so convex niently placed, that the communicants may orderly sit about it, or at it, the minister is to begin the action with sanctifying and blessing the elements of bread and wine set before (the bread in comely and convenient vessels, so prepared, that, being broken by him, and

given, it may be distributed amongst the communicants; the wine also in large cups), having first, in a few words, shewed that those elements, otherwise common, are now set apart and sanctified to this holy use, by the word of institution and prayer.

6. Let the words of institution be read out of the Evangelists, or out of the first Epistle of the Apostle Paul to the Corinthians, ²⁶⁴1 Cor 11:23-27, which the minister may, when he seeth requisite, explain and apply.
7. Let the prayer, thanksgiving, or blessing of the bread and wine, be to this effect: “With humble and hearty acknowledgment of the greatness of our misery, from which neither man nor angel was able to deliver us, and of our great unworthiness of the least of all God’s mercies; to give thanks to God for all his benefits, and especially for that great benefit of our redemption, the love of God the Father, the sufferings and merits of the Lord Jesus Christ the Son of God, by which we are delivered; and for all means of grace, the word and sacraments: and for this sacrament in particular, by which Christ and all his benefits are applied and sealed up unto us; which, notwithstanding the denial of them unto others, are in great mercy continued unto us, after so much and long abuse of them all.

To profess, that there is no other name under heaven by which we can be saved, but by the name of Jesus Christ, by whom alone we receive liberty and life; have access to the throne of grace; are admitted to eat and drink at his own table; and are scaled up by his Spirit to an assurance of happiness and everlasting lite. Earnestly to pray to God, the Father of all mercies, and God of all consolation, to vouchsafe his gracious presence, and the effectual working of his Spirit in us; and so to sanctify these elements, both of bread and wine, and to bless his own ordinance, that we may receive by faith the body and blood of Jesus Christ crucified for us, and so feed upon him, that he may be one with us, and we one with him; that he may live in us, and we in him, and to him who hath loved us, and given himself for us.”

8. All which he is to endeavour to perform with suitable affections, answerable to such an holy action, and to stir up the like in the people.
9. The elements being now sanctified by the word and prayer, the minister, being at the table, is to take the bread in his hand, and say, in these expressions (or other the like, used by Christ or his apostle upon this occasion): “According to the holy institution, command, and example of our blessed Saviour Jesus Christ, I take this bread; and, having given thanks, break it, and give it unto you” — (here the minister is to break the bread, and give it to the communicants); “Take ye, eat ye; this is the body of Christ which is broken “for you: do this in remembrance of him.” In like manner the minister is to take the cup, and say, in these expressions (or other the like, used by Christ or the apostle upon the same occasion): According to the institution, command, and cx” ample of our Lord Jesus Christ, “take this cup, and give it unto you” — (here he giveth it to the

communicants); “This cup is the new testament in the of blood of Christ, which is shed for the remission of the sin of many: drink ye all of it.” The minister him is also to communicate.

10. After all have communicated, the minister may, in a few words, put them in mind “Of the grace of God in Jesus Christ, held forth in this sacrament; and exhort them to walk worthy of it.”

The minister is to give solemn thanks to God “For his rich mercy, and invaluable goodness, vouch safed to them. in that sacrament; and to intreat for pardon for the defects of the whole service, and for the gracious assistance of his good Spirit, whereby they may be enabled to walk in the strength of that grace, as becometh those who have received so great pledges of salvation.”

11. Collections, where made, are so to be ordered, that no part of the public worship be thereby hindered.

Sect. VIII. Of the Sanctification of the Lord’s Day.

1. The Lord’s day ought to be so remembered beforehand, as that all worldly business of our callings may be so ordered, and so timely and seasonably laid aside, as they may not be impediments to the due sanctifying of the day when it comes.
2. The whole day is to be celebrated as holy to the Lord, both in public and private, as being the Christian sabbath. To which end, it is requisite that there be a holy cessation or resting all that clay from all unnecessary labours; and an abstaining, not only from all sports and pastimes, but also from ail worldly words and thoughts. ²⁶⁵Is 58.13
3. That the diet on that day be so ordered, as that neither servants be unnecessarily detained from the public worship of God, nor any other person hindered from the sanctifying that day.
4. That there be private preparations of every person and family, by prayer for themselves, and for God’s assistance of the minister, and for a blessing upon his ministry; and by such other holy exercises, as may further dispose them to a more comfortable communion with God in his public ordinances.
5. That all the people meet so timely for public worship, that the whole congregation may be present at the beginning, and with one heart solemnly join together in all parts of the public worship, and not part till after the blessing.
6. That what time is vacant, between or after the solemn meetings of the congregation in public, be spent in reading, meditation, repetition of sermons; especially by calling their families to an account of what they have heard, and catechising of them; holy conferences; prayer for a blessing upon the public ordinances; singing of psalms; visiting the sick; relieving the poor; and such like duties of piety, charity and mercy, accounting the sabbath a delight.

Sect. IX. Of Catechising.

1. Catechising is a plain and familiar method of conveying religious instruction, and is an essential part of ministerial duty.
2. For this purpose it is warrantable and necessary, to use concise and judicious abridgements of Christian doctrine, particularly in the form of question and answer.
3. The Larger and Shorter Catechisms are to be employed by ministers in their catechetical exercises. The latter, especially, is to be committed to memory, and repeated by the catechumens. As introductory to this, for the help of the young and ignorant, the smaller catechisms, authorized for that purpose, are to be previously learned.
4. That this excellent ordinance may be attended with suitable effects, the minister is carefully to adapt his instructions to the capacities and improvements of his catechumens — He is to condescend, visith the utmost tenderness, to the ignorant, the weak, and the timid; studiously avoiding whatever may confound or expose them — He is to lead his catechumens, in a regular and methodical order, from first principles, and the more obvious fundamental points, to a more enlarged view of those truths which necessarily arise out of them, and which, though equally useful, are less evident — He is not to debase the ordinance by using it as an occasion for displaying his own wit; or for indulging in trifling and abstruse speculations; or for promoting the strife of party — And he is, with all fidelity, seriously and solemnly to press the truths which he explains, on the consciences and hearts of those who hear him.
5. It is expedient that the catechumens be divided into classes according to their age and knowledge. But the particular arrangement, being materially affected by local circumstances, is left to the discretion of ministers.

Sect. X. Concerning Visitation of Sick.

1. It is the duty of the minister not only to teach the people committed to his charge in public, but privately; and particularly to admonish, exhort, reprove and comfort them, upon all seasonable occasions, so far as his time, strength and personal safety will permit.
2. He is to admonish them in time of health to prepare for death; and, for that purpose, they are often to confer with their minister about the estate of their souls; and, in times of sickness, to desire his advice and help, timely and seasonably, before their strength and understanding fail them.
3. Times of sickness and affliction are special opportunities put into his hand by God to minister a word in season to weary souls: because then the consciences of men are, or should be, more awakened to bethink themselves of their spiritual estate for eternity; and Satan also takes advantage then to load them more with sore and heavy temptations: therefore, the minister,

being sent for, and repairing to the sick. is to apply himself, with all tenderness and love, to administer some spiritual good to the afflicted, -to this effect:

4. He may, from the consideration of the present sickness, instruct him out of scripture, ‘that diseases come not by chance, or by distempers of body only, but by the wise and orderly guidance of the good hand of God to every particular person smitten by them. And that, whether it be laid upon him out of displeasure for sin, for his correction and amendment, or for trial and exercise of his graces, or for other special and excellent ends, all his sufferings shall turn to his profit, and work together for his good, if he sincerely labour to make a sanctified use of God’s visitation, neither despising his chastening, nor waxing weary of his correction.
5. If he suspect him of ignorance, he shall examine him in the principles of religion, especially touching repentance and faith; and, as he seeth cause, instruct him in the nature, use, excellency, and necessity, of those graces; as also touching the covenant of grace, and Christ the Son of God, the Mediator of it; and, concerning remission of sins by faith in him.
6. He shall exhort the sick person to examine himself, to search and try his former ways, and his estate towards God. And if the sick person shall declare any scruple, doubt, or temptation that are upon him, instructions and resolutions shall be given to satisfy and settle him.
7. If it appear that he hath not a due sense of his sins, endeavours ought to be used to convince him of his sins; of the guilt and desert of them; of the filth and pollution which the soul contracts by them; and of the curse of the law, and wrath of God, due to them; that he may be truly affected with and humbled for them: and withal to make known the danger of deferring repentance, and of neglecting solvation at any time offered; to awaken his conscience, and rouse him tip out of a stupid and secure condition, to apprehend the justice and wrath of God before whom none can stand, but he that, lost in himself, layeth hold upon Christ by faith.
8. If he hath endeavoured to walk in the ways of holiness, and to serve God in uprightness, although hot without many failings and infirmities; or, if his spirit be broken with the sense of sin, or cast down through want of the sense of God’s favour; then it will be fit to raise him up, by setting before him the freeness and fulness of God’s grace, the sufficiency of righteousness in Christ, the gracious offers in the gospel, that all who repent, and believe with all their heart in God’s mercy through Christ, renouncing their own righteousness, shall have life and salvation in

him. It may be also useful to shew him, that death hath in it no spiritual evil to be feared by those that are in Christ, because sin, the sting of death, is taken away by Christ, who hath delivered all that are his from the bondage of the fear of death, triumphed over the grave, given us victory, is himself entered into glory to prepare a place for his people; so that neither life nor death shall be able to separate them from God’s love in Christ, in whom such are sure, though now they must be laid in the dust, to obtain a joyful and glorious resurrection to eternal life.

9. Advice also may be given, as to beware of an illgrounded persuasion on mercy, or on the goodness of his condition for heaven, so to disclaim all merit in himself, and to cast himself wholly upon God for mercy, in the sole merits and mediation of Jesus Christ, who hath engaged himself never to cast oft’ them who in truth and sincerity come unto him. Care also must

be taken that the sick person be not cast down into despair, by such a severe representation of the wrath of God due to him for his sins, as is not mollified by a sensible propounding of Christ and his merit for a door of hope to every penitent believer.

10. When the sick person is best composed, may be least disturbed, and other necessary offices about him least hindered, the minister, it desired, shall pray with

him, and tor him, to this effect:

“Confessing and bewailing of sin original and actual: the miserable condition of all by nature, as being children of wrath, and under the curse;- acknowledging that all diseases, sicknesses, death, and hell itself, are the proper issues and effects thereof; imploring Go-d’s mercy for the sick person, through the blood of Christ; beseeching that God would open his eyes, discover unto him his sins, cause him to see himself lost in himself, make known to him the cause why God smiteth him, reveal Jesus Christ to his soul for righteousness and lite; give unto him his Holy Spirit, to create and strengthen faith to lay hold upon Christ, to work in him comfortable evidences  of his love, to arm him against temptations, to take off his heart from the world, to sanctify, his present visitation, to furnish him with patience and strength to bear it, and to give him perseverance in faith to the end.

That, if God shall please to add to his days, he would vouchsafe to bless and sanctify all means of his recovery; to remove the disease, renew his strength, and enable him to walk worthy of God, by a faithful remembrance, and diligent observing, of such vows and promises of holiness and obedience, as men are apt to  make in times of sickness, that he may glorify God in the remaining part of his life.

And, if God have determined to finish his days by the present visitation, that he may find such evidence of the pardon of all his sins, of his interest in Christ, and eternal life by Christ, as may cause his inward man to be renewed, while his outward man decayeth; that he may behold death without fear, cast himself wholly upon Chris r, without doubting, desire to be dissolved and to be with Christ, and so  receive the end of his faith, the salvation of his soul, through the only merits and intercession of the Lord, Jesus Christ, our alone Saviour and all-sufficient Redeemer.”

11. The minister shall admonish him also (as there, shall be cause), to set his house in order, thereby to prevent inconveniencies; to take care for payment of his debts, and to make restitution or satisfaction where he hath done any wrong; to be reconciled to those with whom he hath been at variance, and fully to forgive all men their trespasses against him, as he expects forgiveness at the hand of God.

Lastly, The minister may improve the present occasion to exhort those about the sick person to consider their own mortality, to return to the Lord, and make peace with him; in health to prepare for sickness, death, and judgment; and all the days of their appointed time so to wait until their change come, that when Christ, who is our life, shall appear, they may appear with him in glory.

CHAP. IV. Concerning Extraordinary Days for Public Worship.

1. There is no day commanded in scripture to be kept holy under the gospel but the Lord’s day, which is the Christian sabbath.
2. Festival-days, vulgarly called Holy-days, having no warrant in the word of God, are not to be

observed.

3. Nevertheless, it is lawful and necessary, upon special emergent occasions, to separate a day, or days, for public fasting or thanksgiving, as the several eminent and extraordinary dispensations of God’s providence shall administer cause and opportunity to his people.
4. The reason of devoting any part of our time to extraordinary religious worship being laid, not in the will of man, but in the will of God, declared in his word, and manifested in the extraordinary dispensations of his providence, no human authority can create any

obligation to observe such days. Nevertheless, whenthe call of providence is clear, civil or religious rulers may, for concentering the general devotion, specify and recommend a particular season to be spent in fasting or thanksgiving. Nor, without very weighty reasons, are such recommendations to be disregarded.

CHAP. V. Concerning Public Solemn Fasting.

1. When some great and notable judgments are either inflicted upon a people, or apparently

imminent, or by some extraordinary provocations notoriously deserved; as also when some special blessing is to be sought and obtained; public solemn fasting (which is to continue the whole day) is a duty that God expecteth from that nation or people.

2. A religious fast requires total abstinence, not only from all food (unless bodily weakness do manifestly disable from holding out till the fast be ended, in which case somewhat may be taken, yet very sparingly, to support nature, when ready to faint), but also from all worldly labour, discourses and thoughts, and from all bodily delights, (although at other times lawful), rich apparel, ornaments, and such like, during the last; and much more from whatever is scandalous and offensive, as gaudy attire, lascivious habits and gestures, and other vanities of either sex; which we recommend to all ministers, in their places, diligently and zealously to. reprove, as at other times specially at a last, without respect of persons, as there shall be occasion.
3. Before the public meeting, each family and person apart are privately to use all religious care to prepare their hearts to such a solemn work, and to be early at the congregation.
4. So large a portion of the day as conveniently may be, is to be spent in public reading and preaching of the word, with singing of psalms, fit to quicken affections suitable to such a duty: but especially in prayer, to this or the like effect: “Giving glory to the great Majesty of God, the Creator, Preserver, and supreme Ruler of all the world, the better to affect us thereby with an holy reverence and awe of him: acknowledging his manifold, great, and tender mercies, especially to the church and nation, the more effectually to soften and abase our hearts before him: humbly confessing our sins of all sorts, with their several aggravations; justifying God’s righteous judgments, as being far less than our sins deserve; yet humbly and earnestly imploring his mercy and grace for ourselves, the church and nation, for all in authority, and for all others for whom we are bound to pray (according as the present exigency requireth), with more special importunity and enlargement than at other times: applying by faith the promises and goodness of God for pardon, help and deliverance from the evils felt, feared, or deserved; and for obtaining the blessings which we need and expect; together with a giving up of ourselves wholly and for” ever unto the Lord.”
5. In all these the ministers, who are the mouths of the people unto God, ought so to speak from their hearts, upon serious and thorough premeditation of them, that both themselves and their people may be much affected, and even melted thereby, especially with sorrow for their

sins; that it may be indeed a day of deep humiliation and afflicting of the soul,

6. Special choice is to be made of such scriptures to be read, and of such texts for preaching, as may best work the hearts of the hearers to the special business of the day, and most dispose them to humiliation and repentance; insisting most on those particulars which each minister’s observation and experience tell him are most conducing to the edification and reformation of that

congregation to which he preacheth.

7. Before the close of the public duties, the minister is, in his own and the people’s names, to engage his and their hearts to be the Lord’s, with professed purpose and resolution to reform whatever is amiss among them, and more particularly such sins as they have been

more remarkably guilty of; and to draw near unto God, and to walk more closely and taithtully with him in new obedience, than ever before.

8. He is also to admonish the people, with all importunity, that the work of that day doth not end with the public duties of it; but that they are so to improve the remainder of the day, and of their whole life, in inforcing upon themselves and their families, in private, all these godly affections and resolutions which they professed in public, as that they may be settled in their hearts for ever, and themselves may more sensibly find that God hath smelled a sweet savour in Christ from their performances, and is pacified towards them, by answers of grace, in pardoning of sin, in removing of judgments, in averting or preventing of plagues, and in conferring of blessings, suitable to the conditions and prayers of his people, by Jesus Christ.
9. Beside solemn and general fasts, we judge that, at other times, congregations may keep days of fasting, as divine Providence shall administer unto them special occasion; and also that families may do the same, so it be not on days wherein the congregation to which they belong is to meet for fasting, or other public duties of worship.

CHAP. VI. Concerning the Observation of Days of Public Thanksgiving.

1. When any such day is to be kept, let notice be given, and of the occasion thereof, some convenient time before, that the people may the better prepare themselves thereunto.
2. The day being come, and the congregation (after private preparations) being assembled, the minister is to begin with a word of exhortation, to stir up the people to the duty for which they are met, and with a short prayer for God’s assistance and blessing (as at other

conventions for public worship) according to the particular occasion of their meeting.

3. And, because singing of psalms is of all other the most proper ordinance for expressing of joy and thanksgiving, let some pertinent psalm or psalms be sung for that purpose, before or after the reading of some portion of the word suitable to the present business.
4. Then let the minister, who is to preach, proceed to further prayer before his sermon, with special reference to the present work; after which, let him preach upon some text of scripture pertinent to the occasion.
5. The sermon ended, let him not only pray, as at other times is directed, with remembrance of the necessities of the church and state (if before the sermon they were omitted), but enlarge himself in due and solemn thanksgiving for former mercies and deliverances; but more especially for that which at the present calls them together to give thanks: with humble petition

for the continuance and renewing of God’s wonted mercies, as need shall be, and for sanctifying grace to make a right use thereof. And so, having sung another psalm suitable to the mercy, let him dismiss the congregation with a blessing, that they may have some convenient time for their repast and refreshing.

6. But the minister (before their dismission) is solemnly to admonish them to beware of all excess and riot, tending to gluttony or drunkenness, and much more of these sins themselves, in their eating and refreshing; and to take care that their mirth and rejoicing be not carnal, but spiritual, which may make God’s praise to be glorious, and themselves humble and sober; and that both their feeding and rejoicing may render them more cheerful and enlarged, further to celebrate his praises in the midst of the congregation, when they return unto it in the remaining part of the day.
7. When the congregation shall be again assembled, the like course in praying, reading, preaching, singing psalms, and offering up of more praise and thanksgiving, that is before directed tor the morning, is to be renewed and continued, so far as the time will give leave.
8. At one or both of the public meetings that day, a collection, if necessary, is to be made for the poor (and in the like manner upon the day of public humiliation), that their loins may bless us, and rejoice the more with us. And the people are to be exhorted, at the end of the latter meeting, to spend the residue of that day in holy duties, and testimonies of Christian love and charity one towards another, and of rejoicing more and more in the Lord; as beeometh those who make the

joy of the Lord their strength.

CHAP. Vll. Directory of secret and private Worship.

Besides the public worship in congregations, secret worship of each person alone, and private

worship of families, is carefully to be observed, that the profession and power of godliness, both personal and domestic, may be advanced.

1. And first, For secret worship, it is most necessary that every one, by himself, be given to prayer and meditation; the unspeakable benefit whereof is best known to them who are most exercised therein: this being the mean whereby, in a special way, communion with God is entertained, and right preparation for all other duties obtained; and, therefore, it beeometh not only pastors, within their several charges, to press persons of all sorts to perform this duty morning and evening, and at other occasions; but also it is incumbent on heads of families to have a care, that both them selves, and all within their charge, be daily diligent

herein.

2. The ordinary duties to be performed in family worship, morning and evening, are these:

Praise; which is to be done by singing a psalm, or part of a psalm; and wherein all the members of the family should be careful to join.²⁶⁶Col 3:16 Reverent reading of the holy scriptures. ²⁶⁷Deut 6:6-7; John 5:39; Acts 17:11

Solemn prayer, ²⁶⁸Matt 28:20 with Jer 10:25 with reference as well to the public condition of the church, and of the land, as to the present case of the family, and the special circumstances of any of the members thereof.

2. These exercises may be profitably introduced with a short and fervent ejaculation to the following effect: “That the Lord, who requireth us to worship him in spirit and in truth, would compose our minds, and fix our attention in the duties now to be entered upon; assist us in every part thereof; and make them subservient to his glory and the refreshment of out souls; by filling us with a sense of his presence; lifting our hearts to things above, and vouchsafing us his gracious communion through our Lord Jesus Christ.”
3. In the prayer which, succeeds to reading of the scriptures, they who conduct the worship of families should endeavour, as occasion may demand, to spread, before the Lord its special circumstances in their petitions; the substance whereof may, in general, be to the ensuing effect: “Let them confess to God how unworthy they are to come into his presence, and how unfit to worship his Majesty; and, therefore, earnestly ask of him the Spirit of prayer. They are to confess their sins, and the sins of the family; accusing, judging, and condemning themselves for them; and aiming to bring their souls to some measure of true humiliation.

They are to pour out their hearts to God, in the name of Christ, by the Spirit, for forgiveness of sins; for grace to believe, repent, and to live soberly, righteously, and godly; and that they may serve God with joy and delight, walking before him.

They are to give thanks to God for his many mercies to his people, and to themselves, and especially for his love in Christ, and for the light of the gospel.

They are to pray for such particular benefits, spiritual and temporal, as they stand in need of for the time, whether it be morning or evening; as concerning health or sickness, prosperity or adversity. They ought to pray for the churches of Christ in general, and tor the church and congregation whereof they are members in particular; for the place where they reside; and for magistrates, ministers, and the community at large. The prayer may be closed with an earnest desire that God may be glorified in the coming of the kingdom of his Son, and in doing of his will; and with assurance that themselves are accepted, and their petitions agreeable to his will shall be granted, through the merit and intercession of the Lord Jesus Christ.”

4. These exercises ought to be performed in great sincerity and regularity, neither tediously prolonged, nor slightly passed over; laying aside all worldly business; studiously avoiding and removing every hindrance, and persisting therein with holy firmness, notwithstanding the common and sinful negligence of professors of religion, and the scorfings of ungodly men.
5. The head of the family to whom belongeth the ordinary performance of the exercises of family worship, is to see that none of the family withdraw from any part thereof. And that the attendance of all the members of the family may be punctual, and interruptions from

others prevented, it would be profitable to observe, as much as may be, a stated hour, especially in the evening; which should always be so early that the family, when called to the worship of God, may not be disfitted with sleep.

6. Where the head of the family is unfit for leading the worship, another, constantly residing therein, may be employed in that service till the former be prepared for taking it upon himself; and, for this end he is diligently to use the means to which he hath access.
7. At family-worship, each family is to keep by itself, neither requiring, inviting, nor admitting persons from other families, unless it be those who are lodged with them, or at meals, or otherwise with them upon lawful occasions.
8. Besides the ordinary duties above mentioned, extraordinary duties, both of humiliation and thanksgiving, are to be carefully performed in families when the Lord, by extraordinary occasions, private or public, calleth for them.
9. For as much as the conscientious observance of family worship hath lamentably fallen into decay among professors, it is enjoined on the officers of the church, to use every exertion that it may be duly maintained by those under their charge; to deal with, and censure, according to their offence, such church-members as shall be found remiss therein; and by no means to admit, either to the table of the Lord, or to baptism for their children, any by whom it is habitually neglected.

Appendices

APPENDIX I.

No. I. Form of Testimonials to Members on leaving the Congregation.

These certify, that                               has been in communion with the Associate-Reformed Church, at              in the               of                     and State of for                  immediately preceding the date hereof; that his principles and deportment, as far as known to us, are agreeable to the gospel; and that he may be admitted to the privileges of any Christian church to which the providence of God may direct him.

1. D. Minister.
2. F. Elder

G.H. Elder

Given at                      this                 day of              A. D.

No. II. Testimonial for Members who have been some Time absent.

These certify, that                  was in communion with the Associate-Reformed Church at                       in the               of                     and State of                          for      preceding last: that at the time of his departure from this place, his principles and deportment were, as far as known to us, agreeable to the gospel; and that we have heard of nothing since, which ought to preclude him from the privileges of the Christian church.

1. D. Minister.
2. F. Elder

G.H. Elder

Given at                      this                 day of              A. D.

No. III. Form of an Application for the Moderation of a Call.

Appendix III

The Associate-Reformed- Church at              in the              of                     and State of                under the inspection of the Presbytery of                 being at present vacant, anxious to obtain the stated administration of the word and ordinances among them, and finding themselves able and willing to support it, assembled at                         on the              day of              18                    and agreed to petition, and do hereby most heartily petition, the Presbytery for a moderation of a call, and appoint                    and                  their commissioners, to represent them, in this behalf, to the Presbytery at next meeting.

By order of the congregation,

1. F. Moderator.

Done at                       on the                         day of              A. D.

No. IV. Attestation of a Call.

I do hereby certify, that, agreeably to Presbyterial appointment, I preached on the day of in the vacancy of under the inspection of the Presbytery of in the State of and presided at the moderation of a call for a Pastor to said vacancy; winch was made out for Mr. A. B. under the inspection of the Presbytery of

(Signed) C. D. Moderator.

Done at                       on the                         day of              A. D.

No. V. Form of a Call.

We, the elders and members of the Associate-Reformed Church at                       in the              of                     and State of                being destitute of a fixed Pastor, and being assured by good information, and our own experience, of the ministerial abilities, piety, literature and prudence, as also of the suitableness of the gifts or you, Mr. A. B. have agreed to invite, call, and intreat; and, by these presents, do heartily ini ite, call, and intreat you, to undertake the office of Pastor among lis, and the charge of our souls; and on your acceptance of this our call, promise you all due support, respect, encouragement and obedience in the Lord. In Witness whereof, we have hereunto subscribed our names, this                  day of              in the year of our Lord one thousand

Done at                       in the               of                    and State of

Witnesses

C.D.

E.F.

No. VI. Form of an Act of Licensure

The Associate-Reformed Presbytery of                      in the State of                        being sufficiently certified of the literature, abilities, and piety of Mr. A..B. student in divinity; and having, thereupon, admitted him to trials tor licence; and he having acquitted himself to their satisfaction in all the 1 they did, at their meeting on the day of at in the of and State of and hereby do, in the name of the Lord Jesus Christ, allow and appoint him, the said Mr. A. B. to preach the gospel of peace within their bounds, and in ail other places to which the providence of God may call him,

By order of the Presbytery,

1. D. Moderator,
2. F. Clerk.

Given at                      in the              of                    and                  State of                      this day of

No. VII. Form of an Edict.

The Associate -Reformed Presbytery of                    in the State of                         having received a regular call from the congregation at                   in the              of                    and State of                to Mr. A. B. preacher of the gospel, to be their Minister; and the said Mr. A. B. having underaone trials for ordination; and the Presbytery judging him qualified for the ministry of the gospel, and fit to be Pastor of this congregation, the call whereof has been by him accepted, have resolved to proceed to his ordination on the                day of                         unless somewhat occur which may lawfully impede it; and therefore do hereby give notice to all concerned, that it they, or any of them have ought to object, why the said Mr. A. B. should not be admitted Pastor of this congelation, they may repair to the Presbytery, which is to meet at                 on the day of                     with certification, that if no objection be then made, the Presbytery will proceed without farther delay.

By order of the Presbytery,

1. D. Moderator.
2. F. Clerk.

Done at                       on the              day of                         18

No. VIII.  Form of Testimonials of Ordination.

The Associate-Reformed Presbytery of                     in the State of                                     having received a regular call from the congregation at                          in the of                      and State of               to Mr. A. B. preacher of the gospel, took him on trials for ordination, and having judged him to be duly qualified tor the office of the gospel ministry, and, in particular, for the pastoral charge of the congregation at                        and being presbyterially assembled within the bounds of said congregation, on the                     day of                         did then and there solemnly set apart the said Mr. A. B. in the face of the whole congregation there present, to the office of the holy ministry in the said congregation, and did afterwards receive him into ministerial communion. ²⁶⁹When a candidate is ordained at large, or when the Presbytery cannot meet in the congregation to be settled, the form of the testimonals must be varied accordingly.

By order of the Presbytery,

1. D. Moderator,
2. F. Clerk.

Given at on                 the day of                    18

No. IX. Form of a Transfer, in case of a Call, from one Presbytery to another

The Associate-Reformed Presbytery at                     in the State of                         having received from the Presbytery at                     in the State of                     a call for Mr. A. E. ²⁷⁰Preacher of the gospel, or minister of the congregation at         as the case may require to the pastoral charge of the congregation at                     under the inspection of the Presbytery abovementioned, and the said call being by them approved, and by him accepted, they did, and hereby do, (dissolve his present pastoral relation and)²⁷¹The words between the brackets ( ) to be omitted if the candidate be a probationer. transfer and remit him to the Presbytery at                       for ²⁷²Ordination, or installment, as may be neccessary    in the pastoral charge of the said congregation at

By order of the Presbytery,

1. D. Moderator.
2. F. Clerk.

Done at                       on the              day of              18

No. X. Form of a Commission to the General Synod.

It is hereby certified, that the Associate-Reformed Presbytery of                in the State of                         at their meeting on the                      day of                     did, and hereby do, appoint Mr. A.B. minister at                  Mr. C. D. minister at               with Mr. E. F. and Mr. G. H. Ruling Elders, their commissioners to the next General Synod of this church, to meet at                         on the              day of                         next ensuing; or when and where it shall happen to meet; enjoining them to repair thither, and attend at all the sittings thereof; and there to consult, vote, and determine in all matters that come before them, according to the word of God, and the constitution and standards of this church, as they will be answerable; and that they report their diligence herein at their return.

By order of the Presbytery,

1. K. Moderator.
2. M. Clerk.

Done at                       this                  day of

No. XI. Form of a Libel.

Libel preferred against A. B. by order of the ²⁷³Session, Presbytery, or other court, as may happen, and if the libel be prosecuted by an individual, add, and at the instance of C.D.

Whereas, (here insert the crime libelled)                is heinous sin ²⁷⁴Or are heinous sins and scandals and scandal, contrary to the word of God, and to the profession of this church founded thereon; repugnant to the Christian character, and injurious to the religion of the Lord Jesus:

Yet true it is, that you, (here insert the name and designation of the accused) are guilty of the matter ²⁷⁵or matters of scandal above-mentioned. ²⁷⁶When there are several charges, each must he distinctly laid in the manner, above specified, proceeding in the libel thus: And Whereas, ff . The facts also are to be enumerated so as to correspond with the several charges. -Thus, the facts for supporting the first charge being introduced with, In so far as, ff. for supporting the second, third, ff. will be introduced with, And Further, you the said, ff — till the end.  In so far as you the said                         did                   at                     on the             , day of                       or thereabouts, (here insert the facts)²⁷⁷ To be filled up with, which, if there he but one charge, or if more than one, with all which articles or several of them; and if the scandals be each of them censurable independently on the rest, with, all which articles or several, or any of them. Otherwise the words, or any, are to be left-out: since a libel may be found relevant from a combination of articles, none of which taken singly could warrant censure. being found relevant and proved against you, you ought to be proceeded against by the censures of the Lord’s house, according to the nature of your said offence ²⁷⁸Or Offences and scandal.

(Signed)

1. F. Moderator.
2. H. Clerk.

Done in                        at                     this                 day of

No. XII. Form of a Citation.

BY order of the ²⁷⁹Session of the Associate-Reformed church at or the Associate-Reformed Presbytery of    . you, Mr. A. B.²⁸⁰ Member of, or elder or deacon in said congregation: or minister at under the inspection of said Presbytery; and if the accused belong to a different Judicatory, the blank is to be filled up accordingly. are hereby summoned ²⁸¹If the process be raised at the instance of a party complaining, add after “summoned,” at the instance of C.D to appear before said and answer to the libel herewith presented, at                         on the              day of             and at                         o’clock in the               .

(Signed) C. D. Moderator.

1. F Clerk.

Done in                        at                     this                  day of                         .

No. XIII. Form of a Citation to Witnesses.

BY order of the ²⁸²Session of the Associate-Reformed church at or the Associate-Reformed Presbytery of    . you, Mr. A. B.²⁸³ Member of, or elder or deacon in said congregation: or minister at under the inspection of said Presbytery; and if the accused belong to a different Judicatory, the blank is to be filled up accordingly. are hereby summoned ²⁸⁴If the process be raised at the instance of a party complaining, add after “summoned,” at the instance of C.D to appear before said              at                     on the              day of             and at              o’clock in the               to give your testimony in the case of C. D. presently under process for censure, by said

(Signed) E. F. Moderator.

1. H. Clerk.

Done in                        at                     this                  day of                         .

No. XIV. Form of the Oath to be administered to Witnesses.

You do swear by the living God, that the testimony which, in answer to questions or otherwise, you are now to give in the case of A. B. under process, before this judicatory, for the sin and scandal of                shall be, to the best of your knowledge, the truth, the whole truth, and nothing but the truth; and that as you shall account to God, m the day when he shall judge the world by Jesus Christ.

No. XV. Form of an Act of Public Suspension.

WHEREAS A. B.²⁸⁵Member, or Elder, or Deacon, of this congregation; or minister, elder, deacon, or member of the congregation at                     hath been convicted before the ²⁸⁶Session of this church, or Session of the church at                         or Presbytery of                                  of                    (and whereas the have, from time to time, and in the spirit of meekness, endeavoured, without effect, to reclaim their offending brother)²⁸⁷The clause included in the ( ) to be omitted in case where a public suspension may be necessary without previous steps. and whereas his continuing in his sin, and refusing to listen to the admonitions of his brethren, render it necessary for the honour of Christ Jesus, for the purity of his religion; for a warning to others, -and for his own benefit, to inflict on him a public censure of the Lord’s house; the                    did, and hereby do, in the name of the Lord Jesus Christ, and as a court constituted in his name, suspend and exclude the said A. B. from the privileges of the church, till he return from the error of his way, and give solid proofs of unfeigned repentance.

No. XVI Suspension or Deposition from Office.

Whereas A. B. hath been convicted before the                     of                    and whereas it is especially needful, that office-bearers in the house of God be sound in the faith, of good report, and, by their blameless conversation, ensamples to the flock; and whereas the continuance of the said A. B. in the station which he presently holds, is, for these reasons, incompatible with the welfare of the church, the                    aforesaid did, and hereby do, in the name, and by the authority of the Lord Jesus Christ, and according to the powers committed by him unto them as a court constituted in his name, ²⁸⁸Suspend or depose, as case may require the said A. B. from the office of the ²⁸⁹Holy ministry, or eldership, or deaconship, according to his station                 prohibiting him from all and any exercise of the said office of the ²⁹⁰Holy ministry, or eldership, or deaconship, according to his station in the church of Christ; till he be lawfully restored thereto,

(Signed)

1. D,- Moderator.
2. ,F. Clerk.

Done in                        at                     this                  day of              .

The above form is to be observed in those cases where, according to the discipline of the church, (Book ii. chap. v. 4.) suspension or deposition is necessary, whatever contrition be manifested; but in the event of contumacy, or persisting in the scandal, the following clauses are to be added immediately before the signature of the Moderator and Clerk. “And whereas the said A- B. hath manifested, and doth still manifest contumacious resistance to that authority to which he oweth subjection in the Lord, and refuseth to make just and scriptural satisfation for his offence; the further did, and hereby do, in the same venerable name, suspend and exclude the said A. B. from the privileges of the Christian-Church; with certification, that if he shall not return unto his duty, acknowledging the found proved against him, with his’ contumacious behaviour, and confessing his humiliation and penitence therefor, to the glory of God; and apply to the against ²⁹¹Here insert the time, &c. of satisfaction. for giving satisfaction with respect to the whole of this his, sinful course and conduct, the will then consider on proceeding against him by some higher censure, as they shall see cause.”

No. XVII. Form of a Sentence of. Excommunication.

Whereas ²⁹²Matter of                   or several matters of              as the case may be. heinous sin and scandal proved, at the meeting of the Associate-Reformed,                   of                     on the              day of              against Mr. A. B.         and whereas the Lord. Jesus hath especially given it in charge to the Judicatories of his house, not to suffer sin upon a brother, but, in the fear of God, to endeavour to reclaim^ him by authoritatively admonishing, rebuking, and otherwise censuring him: all which hath accordingly been done— and whereas he remained obstinate and contumacious, without any evidence or sign of repentance, or sorrow for his said scandal and offence, notwithstanding ail the reclaiming means which have hitherto beert used with him: Therefore the                       did, and hereby do, in the name, and by the authority of the Lord Jesus Christ, the only king and head of the church, and according to the powers committed by him to them, as a court constituted in his name, actually excommunicate the said A. B. casting him out of the communion of the church of Christ, declaring him to be of those whom the Lord Christ commandeth to be holden by all and every one of the faithful, as heathen meivand publicans; and delivering him unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

1. D. Moderator.
2. F. Clerk.

Done in                        at                     this                  day of

No. XVIII. Form of an Act of Absolution and Restoration, as it is to be intimated to one who hath been excommunicated.

WHEREAS thou, A. B. hast, for thy sin, been shut out from the communion of the faithful, and hast now manifested thy repentance, wherein the church resteth satisfied: the              in the name, and by the authority of the Lord Jesus Christ, and according to the powers committed by him to them, as a court constituted in his name, did, and hereby do absolve thee from the censure of excommunication, formerly pronounced against thee; and do restore thee to the communion of the church, and the free use of all the ordinances of Christ, that thou mayest partake of all his benefit to thy eternal salvation.

No. XIX. Form of a Presbyterial Warrant for intimating the Censure of Excommunication.

The                   of                    having found just cause of excommunication against A. B. on account of               and of aggravated contumacy and impenitence therein, and having, at their meeting at                      on the                         day of              excommunicated him accordingly; did, and hereby do appoint and direct you, Mr. C.D. minister of the gospel at               to intimate said censure to the congregation at                   on                         day, the           day of in the ordinary place of public worship, and immediately after the conclusion of the                     service, and in the following words: (Here insert the act of excommunication.)

No. XX. Form of a Presbyterial Warrant for intimating the Absoluiton and Restoration of a Penitent.

The                  of                     having found just and sufficient cause of absolving A. B. from the censure of excommunication under which he presently lies,’ and of restoring him to the privileges of the Lord’j house; and having at their meeting at                        on the              day of             absolved and restored                        accordingly, did, and hereby do appoint and direct you, Mr. C. D. minister of the gospel at to intimate absolution and restoration to the congregation at             on                   day of              in the ordinary place of public worship, and immediately after the conclusion of the                   service, and in the words following; (Here insert the acl of absolution.)

No. XXI. Form of Marriage-Testimonials from Parents.

We, whose names are hereunto subscribed, viz. A. B. and C.D. of               do hereby certify, that our      L. M. who hath a purpose of marriage with E. F.                     of                     is a single                   that                is not related to said E. F. in any degree of consanguinity or affinity in which it is unlawful to contrail marriage; and that there is no freason known to aj, of what kind soever, why they may not be lawfully married.

1. B.

C D.

No. XXII. Form of Marriage Testimonials from Persons acquainted with the Parties but not near Relations.

WE, whose names are hereunto subscribed, viz. do hereby certify, That we are well acquainted with A. B. of                who hath a purpose of marriage with C. D. of                        that to the best of our knowledge and belief            is a single        that     is not related to said E. F. in any degree of consanguinity or affinity in which it is unlawful to contract marriage; and that there is no reason known lo us, of tv hat kind soever, why they may not be lawfully married.

A.B.

C.D.

APPENDIX II.

Of Proceedings in Judicatories, and the Behaviour of Members.

1. As the dispatch of business depends greatly upon punctual attendance, diligence is to be used, that the Judicatory assemble precisely at the hour appointed; the roll is therefore to be called immediately after prayer by the moderator, and all absentees to be marked, and if their absence appears not to have been necessary, censured.
2. If a quorum be assembled at the hour, and the moderator be absent, the oldest minister shall take his place, and shall moderate during that sitting.
3. After calling the roll, the minutes of the last sitting are to be read, and, if need be, corrected.
4. Business left unfinished at the last meeting or sitting, is ordinarily to be concluded first.
5. All papers presented to the court, shall be filed in the order in which they are read, with proper indorsements, and minutes thereof shall be given to the moderator.
6. No motion, excepting for adjournment, shall be admitted for discussion, unless it be committed to writing, and seconded.
7. Members are to observe great gravity while judicially convened, and closely to attend, in their speeches, to the subject in debate, avoiding prolix and desultory harrangues.
8. Personal reflections are by no means to be tolerated.
9. Without express permission, members are not to engage in private conversation; nor are they to address one another, or any person concerned, but through the moderator.
10. Every speaker, unless disabled by age or infirmity, is to rise and address himself to the moderator.
11. No speaker is to be interrupted, except he be out of order, or to correct mistakes and misrepresentations.
12. Without the special permission of the court, no member is to speak more than twice on the same subject, before the rest of the members have had an opportunity of speaking. It any member persist in the breach of this, and of the foregoing regulation, after having been twice admonished by the moderator, he shall lose the priof debate for that sitting.
13. In cases of great importance or difficulty, it may be highly proper, before the members have made up their minds, or have committed themselves in their speeches, to employ one of the brethren in prayer for special light and direction.
14. Members ought not, without weighty reasons, to decline voting, as this practice might leave the decision of very interesting questions to a very small proportion of the Judicatory: Silent members are reckoned to acquiesce with the majority.
15. In cases where a number of members feel themselves perplexed, and unable to come to any settled conclusion, it may be prudent to defer a decision, or to take the previous question, whether they will vote on the main question or not.
16. When the members are equally divided, and’the moderator feels himself too much embarrassed to give a casting vote, the question shall be deferred until the next sitting; and if, on a second trials the equal division, and the moderator’s embarrassment remain, it shall lie over for future consideration.
17. The votes shall not be recorded unless it be required by one third of the members present.
18. As it may sometimes answer valuable ends for the members of Judicatories to confer together on certain subjects, in a manner which would not consist with the regularity and authority of a constituted court; it may be expedient to hold, on such occasions, extra-judicial conferences; when the members, laying aside their judicial character, converse as private individuals.
19. All Judicatories have a right to sit in private, on business which, in their judgment, ought not to be matter of public speculation.
20. Judicatories are to meet upon their own adjournment, except when assembled occasionally by the moderator, or an act of a higher court.

21 . No business regularly before an ordinary, shall be transacted at an occasional meeting.

22. No member is to leave a Judicatory to return home, or for other business, without its consent.
23. All Judicatories, Sessions excepted, are to close their meetings, after prayer, with singing the 133d, or some other Psalm, and pronouncing the Apostolical Benediction.

APPENDIX III.

Of the Solemnization of Marriage

[note]Concerning the doctrine of Marriage, see Con. Chap 24.

Although Marriage be no sacrament, nor peculiar to the church of God, but common to mankind, and of public interest in every commonwealth; yet, because such as marry are to marry.in the Lord, and have special need of instruction, -direction, and exhortation from the word of God, at their entering into meh a new condition, aria of his blessing upon them therein, it is expedient that- marriage be solemnized by a lawful minister of the word, that he may accordingly counsel them, and pray for a blessing upon them.

2. No marriage is to be solemnized between parties under age/ without the consent of parents; or, if these be dead, of guardians.’ Nor is it lawful for parents or guardians to compel their children or wards. to marry again-t their free-consent; nor should they, without just cause, withhold their own consent.
3. And When the parties are of age, or even have been married before, it nevertheless belongeth to the reverence due to parents, to endeavour, if possible, to obtain their consent.
4. It is an excellent mean of preventing improper or unlawful marriages, that the purpose of marriage, previously to the solemnization thereof, be published three several sabbaths to the congregation, at the place or places where -the parties usually reside, fiut in extraordinary cases, arising from the diversity of local circumstances, ministers, with the advice ff their Sessions, when necessary; may act as they find for edification. Provided always, that when such cases occur, the parties produce testimonials horn parents or guardians, or, if these be dead, or reside in a place very far distant, from near relatives, or other respectable persons well acquainted with them; that they are both single; are not within the forbidden degrees if consanguinity or affinity; and that no reason is known to the testifiers why they may not be lawfully married. [note]Appendix I. No. 21, 22
5. After the purpose or contract oi marriage hath been made known in either of these ways, the marriage is not to be long deferred. Therefore, the minister, having had convenient warning, and nothing been objected to hinder it, is to solemnize it before a competent number of credible witnesses, on any day of the year, excepting the Lord’s day, and days of public humiliation.
   6. And because all relations arc sanctified by the word and pfay< the minister is to pray for a blessing on the parties to this effect; “Acknowledging our sins, whereby we have made ourselves less than the least of all the mercies of God, and provoked him to w embitter all our comforts; earnestly, in the name of Christ, to intreat the Lord, whose presence and favour are the happiness of every condition, and sweeten every relation, to be their por” tion, and to own and accept them in Christ, who are now to be joined in the honourable estate of marriage, the covenant of their God; and that, as he hath brought them together by his providence, he would sanctify them by his Spirit, giving them a frame of heart fit for their new estate; enriching them with all the graces u whereby they may perform the duties, enjoy the comforts, undergo the cares, and resist the temptations, which accompany that condition, as becometh Christians.”
6. Prayer being ended, let the minister briefly declare unto them, out of the scripture, “The institution, use, and ends of marriage, with the conjugal duties which, in all faithfulness, they are to perform each to other; exhorting them to study the holy word of God, that they may learn to live by faith; and to be content in the midst of all marriage cares and troubles, sanctifying God’s name, in a thankful, sober, and holy use of all conjugal comforts; praying much with and for one another; watching over, and provoking each other to love and good works; and to live together as heirs of the grace of life.”
7. After solemnly charging the parties before the great God, who searcheth all hearts, and to whom they must give a strict account at the last day, that if either of them know any cause, by pre-contract or otherwise, why they may not lawfully proceed to marriage, that they now discover it; and no impediment being acknowledged, the minister shall direct them to join their right hands, and shall address himself first to the bridegroom, and then to the bride, as follows:

To the Bridegroom.

You take this woman, whom you have by the hand, to be your lawful and married wife, and do promise and covenant, in the presence of God and of these witnesses, to be a loving and faithful husband unto her, till God shall separate you by death. Answer, I do.

To the Bride.

You take this man, whom you have by the hand, to be your lawful and married husband, and do promise and covenant^ in the presence of God and of these witnesses, to be a loving, faithful, and obedient wife to him, till God shall separate you by death. Answer, I do.

9. Then, without any further ceremony, the minister shall pronounce them to be husband and wife, according to God’s ordinance, and conclude with prayer to this effect: “That the Lord would be pleased to accompany his own ordinance with his blessing; beseeching hirn to enrich the persons now married, as with other pledges of his love, so particularly with the fruits and comforts of marriage, to the praise of his abundant mercy, in and through Christ Jesus.”

APPENDIX IV.

Concerning Burial of the Dead.

When any person departeth this life, let the dead body, upon the day of burial, be decently attended from the house to the place appointed for public burial, and there immediately interred, without any ceremony.

And because the customs of kneeling down, and praying by, or towards the dead corpse, and other such usages, in the place where it lies before it be carried to burial, are superstitious; and for that, praying, reading, and singing both in going to, and at the grave, have been grossly abused, are no way beneficial to the dead, and have proved many ways hurtful to the living; therefore let no such things be observed.

Howbeit, it is very convenient, that the Christian friends who accompany the dead body to the place appointed for public burial, do apply themselves to meditations and conferences suitable to the occasion; and that the minister, as upon other occasions, so, at tin, time, if he be present, mav put them in remembrance of their duty.

That this shall not extend to deny any civil respetts or deferences at the burial, suitable to the rank and condition of the party deceased, while he was living.

The post Government, Discipline and Worship appeared first on ARP Standards.

Man’ s chief end is to glorify God, ⁵³⁸1 Cor. 10:31, Rom. 11:36 and to enjoy him for ever. ⁵³⁹Ps. 73:25–28

2: What rule hath God given to direct us how we may glorify and enjoy him?

The Word of God, which is contained in the Scriptures of the Old and New Testaments, ⁵⁴⁰2 Tim. 3:16, Eph. 2:20 is the only rule to direct us how we may glorify and enjoy him. ⁵⁴¹1 John 1:3–4

3: What do the scriptures principally teach?

The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man. ⁵⁴²2 Tim. 1:13, 2 Tim. 3:16

4: What is God?

God is a Spirit, ⁵⁴³John 4:24 infinite, ⁵⁴⁴Job 11:7–9 eternal, ⁵⁴⁵Ps. 90:2 and unchangeable, ⁵⁴⁶James 1:17 in his being, ⁵⁴⁷Exod. 3:14wisdom, ⁵⁴⁸Ps. 147:5 power, ⁵⁴⁹Rev. 4:8 holiness, ⁵⁵⁰Rev. 15:4 justice, goodness, and truth. ⁵⁵¹Exod. 34:6–7

5: Are there more Gods than one?

There is but One only, the living and true God. ⁵⁵²Deut. 6:4, Jer. 10:10

6: How many persons are there in the Godhead?

There are three persons in the Godhead; the Father, the Son, and the Holy Ghost; and these three are one God, the same in substance, equal in power and glory. ⁵⁵³1 John 5:7, Matt. 28:19

7: What are the decrees of God?

The decrees of God are his eternal purpose, according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass. ⁵⁵⁴Eph. 1:4,11, Rom. 9:22–23

8: How doth God execute his decrees?

God executeth his decrees in the works of creation and providence.

9: What is the work of creation?

The work of creation is, God’ s making all things of nothing, by the word of his power, in the space of six days, and all very good. ⁵⁵⁵Gen. 1, Heb. 11:3

10: How did God create man?

God created man male and female, after his own image, in knowledge, righteousness, and holiness, with dominion over the creatures. ⁵⁵⁶Gen. 1:26–28, Col. 3:10, Eph. 4:24

11: What are God’ s works of providence?

God’ s works of providence are, his most holy, ⁵⁵⁷Ps. 145:17 wise, ⁵⁵⁸Ps. 104:24, Isa. 28:29 and powerful preserving, ⁵⁵⁹Heb. 1:3 and governing all his creatures, and all their actions. ⁵⁶⁰Ps. 103:19, Matt. 10:29–31

12: What special act of providence did God exercise toward man in the estate wherein he was created?

When God had created man, he entered into a covenant of life with him, upon condition of perfect obedience; forbidding him to eat of the tree of the knowledge of good and evil, upon the pain of death. ⁵⁶¹Gal. 3:12, Gen. 2:17

13: Did our first parents continue in the estate wherein they were created?

Our first parents, being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God. ⁵⁶²Gen. 3:6–8,13, Eccl. 7:29

14: What is sin?

Sin is any want of conformity unto, or transgression of, the law of God. ⁵⁶³1 John 3:4

15. What was the sin whereby our first parents fell from the estate wherein they were created?

The sin whereby our first parents fell from the estate wherein thy were created, was their eating the forbidden fruit. ⁵⁶⁴Gen. 3:6

16. Did all mankind fall in Adam’ s first transgression?

The covenant being made with Adam, not only for himself, but for his posterity; all mankind, descending from him by ordinary generation, sinned in him, and fell with him, in his first transgression. ⁵⁶⁵Gen. 2:16–17, Rom. 5:12, 1 Cor. 15:21–22

17. Into what estate did the fall bring mankind?

The fall brought mankind into an estate of sin and misery. ⁵⁶⁶Rom. 5:12

18. Wherein consists the sinfulness of that estate whereinto man fell?

The sinfulness of that estate whereinto man fell, consists in the guilt of Adam’ s first sin, the want of original righteousness, and the corruption of his whole nature, which is commonly called Original Sin; together with all actual transgressions which proceed from it. ⁵⁶⁷Rom. 5:12,19, Rom. 5:10–20, Eph. 2:1–3, James 1:14–15, Matt. 15:19

19. What is the misery of that estate whereinto man fell?

All mankind by their fall lost communion with God, ⁵⁶⁸Gen. 3:8,10,24 are under his wrath and curse, ⁵⁶⁹Eph. 2:2–3, Gal. 3:10 and so made liable to all miseries in this life, to death itself, and to the pains of hell for ever. ⁵⁷⁰Lam. 3:39, Rom. 6:23, Matt. 25:41,46

20. Did God leave all mankind to perish in the estate of sin and misery?

God having, out of his mere good pleasure, from all eternity, elected some to everlasting life, ⁵⁷¹Eph. 1:4 did enter into a covenant of grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer. ⁵⁷²Rom. 3:20–22, Gal. 3:21–22

21. Who is the Redeemer of God’ s elect?

The only Redeemer of God’ s elect is the Lord Jesus Christ, ⁵⁷³1 Tim. 2:5–6 who, being the eternal Son of God, became man, ⁵⁷⁴John 1:14, Gal. 4:4 and so was, and continueth to be, God and man in two distinct natures, and one person, for ever. ⁵⁷⁵Rom. 9:5, Luke 1:35, Col. 2:9, Heb. 7:24–25

22. How did Christ, being the Son of God, become man?

Christ, the Son of God, became man, by taking to himself a true body, ⁵⁷⁶Heb. 2:14,16, Heb. 10:5 and a reasonable soul, ⁵⁷⁷Matt. 26:38 being conceived by the power of the Holy Ghost, in the womb of the Virgin Mary, and born of her, ⁵⁷⁸Luke 1:27,31,35,42, Gal. 4:4 yet without sin. ⁵⁷⁹Heb. 4:15, Heb. 7:26

23. What offices doth Christ execute as our Redeemer?

Christ, as our Redeemer, executeth the offices of a prophet, of a priest, and of a king, both in his estate of humiliation and exaltation. ⁵⁸⁰Acts 3:21–22, Heb. 12:25, 2 Cor. 13:3, Heb. 5:5–7, Heb. 7:25, Ps. 2:6, Isa. 9:6–7, Matt. 21:5, Ps. 2:8–11

24. How doth Christ execute the office of a prophet?

Christ executeth the office of a prophet, in revealing to us, by his word and Spirit, the will of God for our salvation. ⁵⁸¹John 1:18, 1 Pet. 1:10–12, John 15:15, John 20:31

25. How doth Christ execute the office of a priest?

Christ executeth the office of a priest, in his once offering up of himself a sacrifice to satisfy divine justice, ⁵⁸²Heb. 9:14,28 and reconcile us to God; ⁵⁸³Heb. 2:17 and in making continual intercession for us. ⁵⁸⁴Heb. 7:24–25

26. How doth Christ execute the office of a king?

Christ executeth the office of a king, in subduing us to himself, ⁵⁸⁵Acts 15:14–16 in ruling, ⁵⁸⁶Isa. 32:22 and defending us, ⁵⁸⁷Isa. 32:1–2 and in restraining and conquering all his and our enemies. ⁵⁸⁸1 Cor. 15:25, Ps. 110

27. Wherein did Christ’ s humiliation consist?

Christ’ s humiliation consisted in his being born, and that in a low condition, ⁵⁸⁹Luke 2:7 made under the law, ⁵⁹⁰Gal. 4:4 undergoing the miseries of this life, ⁵⁹¹Heb. 12:2–3, Isa. 53:2–3 the wrath of God, ⁵⁹²Luke 22:44, Matt. 27:46 and the cursed death of the cross:; ⁵⁹³Phil. 2:8 in being buried, ⁵⁹⁴1 Cor. 15:3–4 and continuing under the power of death for a time. ⁵⁹⁵Acts 2:24–27,31

28. Wherein consisteth Christ’ s exaltation?

Christ’ s exaltation consisteth in his rising again from the dead on the third day, ⁵⁹⁶1 Cor. 15:4 in ascending up into heaven, ⁵⁹⁷Mark 16:19 in sitting at the right hand of God the Father, ⁵⁹⁸Eph. 1:20 and in coming to judge the world at the last day. ⁵⁹⁹Acts 1:11, Acts 17:31

29. How are we made partakers of the redemption purchased by Christ?

We are made partakers of the redemption purchased by Christ, by the effectual application of it to us, ⁶⁰⁰John 1:11–12 by his Holy Spirit. ⁶⁰¹Titus 3:5–6

30. How doth the Spirit apply to us the redemption purchased by Christ?

The Spirit applieth to us the redemption purchased by Christ, by working faith in us, ⁶⁰²Eph. 1:13–14, John 6:37–39, Eph. 2:8 and thereby uniting us to Christ in our effectual calling. ⁶⁰³Eph. 3:17, 1 Cor. 1:9

31. What is effectual calling?

Effectual calling is the work of God’ s Spirit, ⁶⁰⁴2 Tim. 1:9, 2 Thess. 2:13–14 whereby, convincing us of our sin and misery, ⁶⁰⁵Acts 2:37 enlightening our minds in the knowledge of Christ, ⁶⁰⁶Acts 26:18 and renewing our wills, ⁶⁰⁷Ezek. 36:26–27 he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel. ⁶⁰⁸John 6:44–45, Phil. 2:13

32. What benefits do they that are effectually called partake of in this life?

They that are effectually called do in this life partake of justification, ⁶⁰⁹Rom. 8:30 adoption, ⁶¹⁰Eph. 1:5 and sanctification, and the several benefits which in this life do either accompany or flow from them. ⁶¹¹1 Cor. 1:26,30

33. What is justification?

Justification is an act of God’ s free grace, wherein he pardoneth all our sins, ⁶¹²Rom. 3:24–25, Rom. 4:6–8 and accepteth us as righteous in his sight, ⁶¹³2 Cor. 5:19,21 only for the righteousness of Christ imputed to us, ⁶¹⁴Rom. 5:17–19 and received by faith alone. ⁶¹⁵Gal. 2:16, Phil. 3:9

34. What is adoption?

Adoption is an act of God’ s free grace, ⁶¹⁶1 John 3:1 whereby we are received into the number, and have a right to all the privileges of the sons of God. ⁶¹⁷John 1:12, Rom. 8:17

35. What is sanctification?

Sanctification is the work of God’ s free grace, ⁶¹⁸2 Thess. 2:13 whereby we are renewed in the whole man after the image of God, ⁶¹⁹Eph. 4:23–24 and are enabled more and more to die unto sin, and live unto righteousness. ⁶²⁰Rom. 6:4,6, Rom. 8:1

36. What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification?

The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are, assurance of God’ s love, peace of conscience, ⁶²¹Rom. 5:1–2,5 joy in the Holy Ghost, ⁶²²Rom. 14:17 increase of grace, ⁶²³Prov. 4:18 and perseverance therein to the end. ⁶²⁴1 John 5:13, 1 Pet. 1:5

37. What benefits do believers receive from Christ at death?

The souls of believers are at their death made perfect in holiness, ⁶²⁵Heb. 12:23 and do immediately pass into glory; ⁶²⁶2 Cor. 5:1,6,8, Phil. 1:23, Luke 23:43 and their bodies, being still united to Christ, ⁶²⁷1 Thess. 4:14 do rest in their graves, ⁶²⁸Isa. 57:2 till the resurrection. ⁶²⁹Job 19:26–27

38. What benefits do believers receive from Christ at the resurrection?

At the resurrection, believers being raised up in glory, ⁶³⁰1 Cor. 15:43 shall be openly acknowledged and acquitted in the day of judgment, ⁶³¹Matt. 25:23, Matt. 10:32 and made perfectly blessed in the full enjoying of God, ⁶³²1 John 3:2, 1 Cor. 13:12 to all eternity. ⁶³³1 Thess. 4:17–18

39. What is the duty which God requireth of man?

The duty which God requireth of man, is obedience to his revealed will. ⁶³⁴Mic. 6:8, 1 Sam. 15:22

40. What did God at first reveal to man for the rule of his obedience?

The rule which God at first revealed to man for his obedience, was the moral law. ⁶³⁵Rom. 2:14–15, Rom. 10:5

41. Where is the moral law summarily comprehended?

The moral law is summarily comprehended in the ten commandments. ⁶³⁶Deut. 10:4, Matt. 19:17

42. What is the sum of the ten commandments?

The sum of the ten commandments is, To love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbour as ourselves. ⁶³⁷Matt. 22:37–40

43. What is the preface to the ten commandments?

The preface to the ten commandments is in these words, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. ⁶³⁸Exod. 20:2

44. What doth the preface to the ten commandments teach us?

The preface to the ten commandments teacheth us, That because God is the Lord, and our God, and Redeemer, therefore we are bound to keep all his commandments. ⁶³⁹Luke 1:74–75, 1 Pet. 1:15–18

45. Which is the first commandment?

The first commandment is, Thou shalt have no other gods before me. ⁶⁴⁰Exod. 20:3

46. What is required in the first commandment?

The first commandment requireth us to know and acknowledge God to be the holy true God, and our God; ⁶⁴¹1 Chron. 28:9, Deut. 26:17 and to worship and glorify him accordingly. ⁶⁴²Matt. 4:10, Ps. 29:2

47. What is forbidden in the first commandment?

The first commandment forbiddeth the denying, ⁶⁴³Ps. 14:1 or not worshipping and glorifying the true God as God, ⁶⁴⁴Rom. 1:21 and our God; ⁶⁴⁵Ps. 81:10–11 and the giving of that worship and glory to any other, which is due to him alone. ⁶⁴⁶Rom. 1:25–26

48. What are we specially taught by these words [before me] in the first commandment?

These words [before me] in the first commandment teach us, That God, who seeth all things, taketh notice of, and is much displeased with, the sin of having any other God. ⁶⁴⁷Ezek. 8:5–6, Ps. 44:20–21

49. Which is the second commandment?

The second commandment is, Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thy self to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments. ⁶⁴⁸Exod. 20:4–6

50. What is required in the second commandment?

The second commandment requireth the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God hath appointed in his Word. ⁶⁴⁹Deut. 32:46, Matt. 28:20, Acts 2:42

51. What is forbidden in the second commandment?

The second commandment forbiddeth the worshipping of God by images, ⁶⁵⁰Deut. 4:15–19, Exod. 32:5,8 or any other way not appointed in his Word. ⁶⁵¹Deut. 12:31–32

52. What are the reasons annexed to the second commandment?

The reasons annexed to the second commandment are, God’ s sovereignty over us, ⁶⁵²Ps. 95:2–3 his propriety in us, ⁶⁵³Ps. 45:11 and the zeal he hath to his own worship. ⁶⁵⁴Exod. 34:13–14

53. Which is the third commandment?

The third commandment is, Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain. ⁶⁵⁵Exod. 20:7

54. What is required in the third commandment?

The third commandment requireth the holy and reverent use of God’ s names, ⁶⁵⁶Matt. 6:9, Deut. 28:58 titles, ⁶⁵⁷Ps. 68:4 attributes, ⁶⁵⁸Rev. 15:3–4 ordinances, ⁶⁵⁹Mal. 1:11,14 Word, ⁶⁶⁰Ps. 138:1–2 and works. ⁶⁶¹Job 36:24

55. What is forbidden in the third commandment?

The third commandment forbiddeth all profaning and abusing of any thing whereby God maketh himself known. ⁶⁶²Mal. 1:6–7,12, Mal. 2:2, Mal. 3:14

56. What is the reason annexed to the third commandment?

The reason annexed to the third commandment is, That however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment. ⁶⁶³1 Sam. 2:12,17,22,29, 1 Sam. 3:13, Deut. 28:58–59

57. Which is the fourth commandment?

The fourth commandment is, Remember the Sabbath-day, to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath-day, and hallowed it. ⁶⁶⁴Exod. 20:8–11

58. What is required in the fourth commandment?

The fourth commandment requireth the keeping holy to God such set times as he hath appointed in his Word; expressly one whole day in seven, to be a holy Sabbath to himself. ⁶⁶⁵Deut. 5:12–14

59. Which day of the seven hath God appointed to be the weekly Sabbath?

From the beginning of the world to the resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath; and the first day of the week ever since, to continue to the end of the world, which is the Christian Sabbath. ⁶⁶⁶Gen. 2:2–3, 1 Cor. 16:1–2, Acts 20:7

60. How is the Sabbath to be sanctified?

The Sabbath is to be sanctified by a holy resting all that day, ⁶⁶⁷Exod. 20:8,10, Exod. 16:25–28 even from such worldly employments and recreations as are lawful on other days; ⁶⁶⁸Neh. 13:15–19 and spending the whole time in the public and private exercises of God’ s worship, ⁶⁶⁹Luke 4:16, Acts 20:7, Ps. 92, Isa. 66:23 except so much as is to be taken up in the works of necessity and mercy. ⁶⁷⁰Matt. 12:1–31

61. What is forbidden in the fourth commandment?

The fourth commandment forbiddeth the omission or careless performance of the duties required, ⁶⁷¹Amos 8:5, Mal. 1:13 and the profaning the day by idleness, ⁶⁷²Acts 20:7,9 or doing that which is in itself sinful, ⁶⁷³Ezek. 23:38 or by unnecessary thoughts, words, or works, about our worldly employments or recreations. ⁶⁷⁴Jer. 17:24–26, Isa. 58:13

62. What are the reasons annexed to the fourth commandment?

The reasons annexed to the fourth commandment are, God’ s allowing us six days of the week for our own employments, ⁶⁷⁵Exod. 20:9 his challenging a special propriety in the seventh, his own example, and his blessing the sabbath-day. ⁶⁷⁶Exod. 20:11

63. Which is the fifth commandment?

The fifth commandment is, Honour thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee. ⁶⁷⁷Exod. 20:12

64. What is required in the fifth commandment?

The fifth commandment requireth the preserving the honor, and performing the duties, belonging to every one in their several places and relations, as superiors, ⁶⁷⁸Eph. 5:21 inferiors, ⁶⁷⁹1 Pet. 2:17 or equals. ⁶⁸⁰Rom. 12:10

65. What is forbidden in the fifth commandment?

The fifth commandment forbiddeth the neglecting of, or doing any thing against, the honor and duty which belongeth to every one in their several places and relations. ⁶⁸¹Matt. 15:4–6, Ezek. 34:2–4, Rom. 13:8

66. What is the reason annexed to the fifth commandment?

The reason annexed to the fifth commandment, is a promise of long life and prosperity ⁶⁸²as far as it shall serve for God’ s glory and their own good to all such as keep this commandment. ⁶⁸³Deut. 5:16, Eph. 6:2–3

67. Which is the sixth commandment?

The sixth commandment is, Thou shalt not kill. ⁶⁸⁴Exod. 20:13

68. What is required in the sixth commandment?

The sixth commandment requireth all lawful endeavors to preserve our own life, ⁶⁸⁵Eph. 5:28–29 and the life of others. ⁶⁸⁶1 Kings 18:4

69. What is forbidden in the sixth commandment?

The sixth commandment forbiddeth the taking away of our own life, or the life of our neighbour unjustly, or whatsoever tendeth thereunto. ⁶⁸⁷Acts 16:28, Gen. 9:6

70. Which is the seventh commandment?

The seventh commandment is, Thou shalt not commit adultery. ⁶⁸⁸Exod. 20:14

71. What is required in the seventh commandment?

The seventh commandment requireth the preservation of our own and our neighbour’ s chastity, in heart, speech, and behavior. ⁶⁸⁹1 Cor. 7:2–3,5,34,36, Col. 4:6, 1 Pet. 3:2

72. What is forbidden in the seventh commandment?

The seventh commandment forbiddeth all unchaste thoughts, words, and actions. ⁶⁹⁰Matt. 15:19, Matt. 5:28, Eph. 5:3–4

73. Which is the eighth commandment?

The eighth commandment is, Thou shalt not steal. ⁶⁹¹Exod. 20:15

74. What is required in the eighth commandment?

The eighth commandment requireth the lawful procuring and furthering the wealth and outward estate of ourselves and others. ⁶⁹²Gen. 30:30, 1 Tim. 5:8, Lev. 25:35, Deut. 22:1–5, Exod. 23:4–5, Gen. 47:14,20

75. What is forbidden in the eighth commandment?

The eighth commandment forbiddeth whatsoever doth or may unjustly hinder our own or our neighbour’ s wealth or outward estate. ⁶⁹³Prov. 21:17, Prov. 23:20–21, Prov. 28:19, Eph. 4:28

76. Which is the ninth commandment?

The ninth commandment is, Thou shalt not bear false witness against thy neighbour. ⁶⁹⁴Exod. 20:16

77. What is required in the ninth commandment?

The ninth commandment requireth the maintaining and promoting of truth between man and man, ⁶⁹⁵Zech. 8:16 and of our own and our neighbour’ s good name, ⁶⁹⁶3 John 12 especially in witness-bearing. ⁶⁹⁷Prov. 14:5,25

78. What is forbidden in the ninth commandment?

The ninth commandment forbiddeth whatsoever is prejudicial to truth, or injurious to our own or our neighbour’ s good name. ⁶⁹⁸1 Sam. 17:28, Lev. 19:16, Ps. 15:3

79. Which is the tenth commandment?

The tenth commandment is, Thou shalt not covet thy neighbour’ s house, thou shalt not covet thy neighbour’ s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’ s. ⁶⁹⁹Exod. 20:17

80. What is required in the tenth commandment?

The tenth commandment requireth full contentment with our own condition, ⁷⁰⁰Heb. 13:5, 1 Tim. 6:6 with a right and charitable frame of spirit toward our neighbour, and all that is his. ⁷⁰¹Job 31:29, Rom. 12:15, 1 Tim. 1:5, 1 Cor. 13:4–7

81. What is forbidden in the tenth commandment?

The tenth commandment forbiddeth all discontentment with our own estate, ⁷⁰²1 Kings 21:4, Esther 5:13, 1 Cor. 10:10 envying or grieving at the good of our neighbour, ⁷⁰³Gal. 5:26, James 3:14,16 and all inordinate motions and affections to any thing that is his. ⁷⁰⁴Rom. 7:7–8, Rom. 13:9, Deut. 5:21 

82. Is any man able perfectly to keep the commandments of God?

No mere man since the fall is able in this life perfectly to keep the commandments of God, ⁷⁰⁵Eccles. 7:20, 1 John 1:8,10, Gal. 5:17 but doth daily break them in thought, word, and deed. ⁷⁰⁶Gen. 6:5, Gen. 8:21, Rom. 3:9–21, James 3:2–13

83. Are all transgressions of the law equally heinous?

Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. ⁷⁰⁷Ezek. 8:6,13,15, 1 John 5:16, Ps. 78:17,32,56

84. What doth every sin deserve?

Every sin deserveth God’ s wrath and curse, both in this life, and that which is to come. ⁷⁰⁸Eph. 5:6, Gal. 3:10, Lam. 3:39, Matt. 25:41

85. What doth God require of us, that we may escape his wrath and cursedue to us for sin?

To escape the wrath and curse of God due to us for sin, God requireth of us faith in Jesus Christ, repentance unto life, ⁷⁰⁹Acts 20:21 with the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption. ⁷¹⁰Prov. 2:1–5, Prov. 8:33–36, Isa. 55:3

86. What is faith in Jesus Christ?

Faith in Jesus Christ is a saving grace, ⁷¹¹Heb. 10:39 whereby we receive and rest upon him alone for salvation as he is offered to us in the gospel. ⁷¹²John 1:12, Isa. 26:3–4, Phil. 3:9, Gal. 2:16

87. What is repentance unto life?

Repentance unto life is a saving grace, ⁷¹³Acts 11:18 whereby a sinner, out of a true sense of his sin, ⁷¹⁴Acts 2:37–38 and apprehension of the mercy of God in Christ, ⁷¹⁵Joel 2:12, Jer. 3:22 doth, with grief and hatred of his sin, turn from it unto God, ⁷¹⁶Jer. 31:18–19, Ezek. 36:31 with full purpose of, and endeavour after, new obedience. ⁷¹⁷2 Cor. 7:11, Isa. 1:16–17

88. What are the outward means whereby Christ communicateth to us the benefits of redemption?

The outward and ordinary means whereby Christ communicateth to us the benefits of redemption, are his ordinances, especially the Word, sacraments, and prayer; all which are made effectual to the elect for salvation. ⁷¹⁸Matt. 28:19–20, Acts 2:42,46–47

89. How is the Word made effectual to salvation?

The Spirit of God maketh the reading, but especially the preaching of the Word, an effectual means of convincing and converting sinners, and of building them up in holiness and comfort, through faith, unto salvation. ⁷¹⁹Neh. 8:8, 1 Cor. 14:24–25, Acts 26:18, Ps. 19:8, Acts 20:32, Rom. 15:4, 2 Tim. 3:15–17, Rom. 10:13–17, Rom. 1:16

90. How is the Word to be read and heard, that it may become effectual to salvation?

That the Word may become effectual to salvation, we must attend thereunto with diligence, ⁷²⁰Prov. 8:34 preparation, ⁷²¹1 Pet. 2:1–2 and prayer; ⁷²²Ps. 119:18 receive it with faith and love, ⁷²³Heb. 4:2, 2 Thess. 2:10 lay it up in our hearts, ⁷²⁴Ps. 119:11 and practice it in our lives. ⁷²⁵Luke 8:15, James 1:25

91. How do the sacraments become effectual means of salvation?

The sacraments become effectual means of salvation, not from any virtue in them, or in him that doth administer them; but only by the blessing of Christ, ⁷²⁶1 Pet. 3:21, Matt. 3:11, 1 Cor. 3:6–7 and the working of his Spirit in them that by faith receive them. ⁷²⁷1 Cor. 12:13

92. What is a sacrament?

A sacrament is an holy ordinance instituted by Christ, wherein, by sensible signs, Christ, and the benefits of the new covenant, are represented, sealed, and applied to believers. ⁷²⁸Gen. 17:7,10, Exod. 12, 1 Cor. 11:23,26

93. Which are the sacraments of the New Testament?

The sacraments of the New Testament are, Baptism, ⁷²⁹Matt. 28:19 and the Lord’ s supper. ⁷³⁰Matt. 26:26–28

94. What is baptism?

Baptism is a sacrament, wherein the washing with water in the name of the Father, and of the Son, and of the Holy Ghost, ⁷³¹Matt. 28:19 doth signify and seal our ingrafting into Christ, and partaking of the benefits of the covenant of grace, and our engagement to be the Lord’ s. ⁷³²Rom. 6:4, Gal. 3:27

95. To whom is baptism to be administered?

Baptism is not to be administered to any that are out of the visible church, till they profess their faith in Christ, and obedience to him; ⁷³³Acts 8:36–38, Acts 2:38 but the infants of such as are members of the visible church are to be baptized. ⁷³⁴Acts 2:38–39, Gen. 17:10, Col. 2:11–12, 1 Cor. 7:14

96. What is the Lord’ s supper?

The Lord’ s supper is a sacrament, wherein, by giving and receiving bread and wine, according to Christ’ s appointment, his death is showed forth; and the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, to their spiritual nourishment, and growth in grace. ⁷³⁵1 Cor. 11:23–26

97. What is required to the worthy receiving of the Lord’ s supper?

It is required of them that would worthily partake of the Lord’ s supper, that they examine themselves of their knowledge to discern the Lord’ s body, ⁷³⁶1 Cor. 11:28–29 of their faith to feed upon him, ⁷³⁷2 Cor. 13:5 of their repentance, ⁷³⁸1 Cor. 11:31 love, ⁷³⁹1 Cor. 10:16–17 and new obedience; ⁷⁴⁰1 Cor. 5:7–8 lest, coming unworthily, they eat and drink judgment to themselves. ⁷⁴¹1 Cor. 11:28–29

98. What is prayer?

Prayer is an offering up of our desires unto God, ⁷⁴²Ps. 62:8 for things agreeable to his will, ⁷⁴³1 John 5:14 in the name of Christ, ⁷⁴⁴John 16:23 with confession of our sins, ⁷⁴⁵Ps. 32:5–6, Dan. 9:4 and thankful acknowledgement of his mercies. ⁷⁴⁶Phil. 4:6

99. What rule hath God given for our direction in prayer?

The whole Word of God is of use to direct us in prayer; ⁷⁴⁷1 John 5:14 but the special rule of direction is that form of prayer which Christ taught his disciples, commonly called The Lord’ s prayer. ⁷⁴⁸Matt. 6:9–13, Luke 11:2–4

100. What doth the preface of the Lord’ s prayer teach us?

The preface of the Lord’ s prayer, ⁷⁴⁹which is, Our Father which art in heaven, ⁷⁵⁰Matt. 6:9 teacheth us to draw near to God with all holy reverence and confidence, as children to a father, able and ready to help us; ⁷⁵¹Rom. 8:15, Luke 11:13 and that we should pray with and for others. ⁷⁵²Acts 12:5, 1 Tim. 2:1–2

101. What do we pray for in the first petition?

In the first petition, ⁷⁵³which is, Hallowed be thy name, ⁷⁵⁴Matt. 6:9 we pray, That God would enable us and others to glorify him in all that whereby he maketh himself known; ⁷⁵⁵Ps. 67:2–3 and that he would dispose all things to his own glory. ⁷⁵⁶Ps. 83

102. What do we pray for in the second petition?

In the second petition, ⁷⁵⁷which is, Thy kingdom come, ⁷⁵⁸Matt. 6:10 we pray, That Satan’ s kingdom may be destroyed; ⁷⁵⁹Ps. 68:1,18 and that the kingdom of grace may be advanced, ⁷⁶⁰Rev. 12:10–11 ourselves and others brought into it, and kept in it; ⁷⁶¹2 Thess. 3:1, Rom. 10:1, John 17:9,20 and that the kingdom of glory may be hastened. ⁷⁶²Rev. 22:20

103. What do we pray for in the third petition?

In the third petition, ⁷⁶³which is, Thy will be done in earth, as it is in heaven, ⁷⁶⁴Matt. 6:10 we pray, That God, by his grace, would make us able and willing to know, obey, and submit to his will in all things, ⁷⁶⁵Ps. 67, Ps. 119:36, Matt. 26:39, 2 Sam. 15:25, Job 1:21 as the angels do in heaven. ⁷⁶⁶Ps. 103:20–21

104. What do we pray for in the fourth petition?

In the fourth petition, ⁷⁶⁷which is, Give us this day our daily bread, ⁷⁶⁸Matt. 6:11 we pray, That of God’ s free gift we may receive a competent portion of the good things of this life, and enjoy his blessing with them. ⁷⁶⁹Prov. 30:8–9, Gen. 28:20, 1 Tim. 4:4–5

105. What do we pray for in the fifth petition?

In the fifth petition, ⁷⁷⁰which is, And forgive us our debts, as we forgive our debtors, ⁷⁷¹Matt. 6:12 we pray, That God, for Christ’ s sake, would freely pardon all our sins; ⁷⁷²Ps. 51:1–2,7,9, Dan. 9:17–19 which we are the rather encouraged to ask, because by his grace we are enabled from the heart to forgive others. ⁷⁷³Luke 11:4, Matt. 18:35

106. What do we pray for in the sixth petition?

In the sixth petition, ⁷⁷⁴which is, And lead us not into temptation, but deliver us from evil, ⁷⁷⁵Matt. 6:13 we pray, That god would either keep us from being tempted to sin, ⁷⁷⁶Matt. 26:41 or support and deliver us when we are tempted. ⁷⁷⁷2 Cor. 12:7–8

107. What doth the conclusion of the Lord’ s prayer teach us?

The conclusion of the Lord’ s prayer, ⁷⁷⁸which is, For thine is the kingdom, and the power, and the glory, for ever, Amen. ⁷⁷⁹Matt. 6:13 teacheth us, to take our encouragement in prayer from God only, ⁷⁸⁰Dan. 9:4,7–9,16–19 and in our prayers to praise him, ascribing kingdom, power, and glory to him. ⁷⁸¹1 Chron. 29:10–13 And, in testimony of our desire, and assurance to be heard, we say, Amen. ⁷⁸²1 Cor. 14:16, Rev. 22:20–21

The post The Shorter Catechism appeared first on ARP Standards.

Of the Associate Reformed Presbyterian Church

As Approved by the General Synod 2007

Permissions

Unless otherwise indicated, Scripture quotations are from the Authorized (King James) Version of the Holy Bible.

Scripture quotations marked (ESV) are taken from The Holy Bible, English Standard Version. Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

NOTE ON CAPITALIZATIONS

The six documents that comprise The Standards of the Associate Reformed Presbyterian Church have originated in different periods of history, during which the conventions for capitalization of words have varied. In this Directory, the convention of the most recent documents (The Form of Government and The Book of Discipline) has been followed. However, when quotations from the other documents are used, they are given in the form in which they appear in The Standards. This creates a certain lack of uniformity, which the reader is asked to accept.

ABBREVIATIONS

COF = Confession of Faith

DPW = Directory of Public Worship

FOG = Form of Government

LC       = Larger Catechism

SC       = Shorter Catechism

Q         = Question

• = Answer

Table of Contents

Preamble

Make a joyful noise unto the LORD, all ye lands.

Serve the LORD with gladness:

Come before his presence with singing.

Know ye that the LORD he is God:

It is he that hath made us, and not we ourselves;

We are his people, and the sheep of his pasture.

Enter into his gates with thanksgiving,

And into his courts with praise:

Be thankful unto him, and bless his name.

For the LORD is good; his mercy is everlasting; and his truth endureth to all generations. ^[1]

The Directory of Public Worship for the Associate Reformed Presbyterian Church is in the historical lineage of The Directory for the Publick Worship of God of 1645, produced by the Assembly of Divines at Westminster and subsequently adopted by the General Assembly of the Church of Scotland. In 1799, the Associate Reformed Synod meeting in Greencastle, Pennsylvania, amended and received the 1645

Directory as part of her official Standards. During the more than two hundred years since 1799, there have been further amendments made to the 1645 Directory. The most recent version, prior to this current document, was known as The Book of Worship of the Associate Reformed Presbyterian Church and was adopted by the General Synod of 1975 following an extensive revision process.

The first detail the reader will notice in this present document is the name change to The Directory of Public Worship from the 1975 title, The Book of Worship. This is reflective of three matters. First, it more accurately reflects our longstanding tradition of giving a direc-tive or guide in worship rather than prescribing set liturgical forms. The 1645 Directory was directive, a distinction stemming from the historical context of the Westminster Assembly and the then current

Book of Common Prayer. The 1645 Directory tradition thus gives certain principled freedoms to minister and session in the planning and leading of worship with the due exercise of Christian prudence and wisdom.

The Directory of Public Worship has been formulated with this tradition in conscious view, and thus deals primarily with principles.

Second, the keystone of the 1645 Directory, as well as ourdocuments over the past two hundred years, has been an endeavor to operate upon the foundational basis of Scripture alone (Sola Scriptura) for guiding and shaping our public worship. The Holy Scriptures are the Word of God, revealed to us for our faith and practice and leading us to the glory of the Triune God. Once again, The Directory of Public Worship holds the principle of Scripture alone as foundational.

Third, in the tradition of the 1645 Directory, there is also the didactic or teaching role to be served through such documents, making them useful texts of pastoral theology. The 1645 Directory freely offered advice on preaching, listening to preaching, leading in prayer, and other matters. The Directory of Public Worship continues this didactic purpose both in the text and in the numerous footnotes. The footnotes serve as a starting point, providing Scriptures to study. The list is not meant to be exhaustive, much as in the original spirit of the Scripture proofs to the Westminster Confession and Catechisms.

Also, there has been an effort in these footnotes to harmonize The Directory of Public Worship with The Standards of the Associate Reformed Presbyterian Church by abundant cross-references. This unique feature should provide greater documentary unity and allow for greater ease in instruction. However, the coordination of cross-references to The Standards alongside Scripture proofs should not be seen as equating the authority of the two. The Standards are subordinate standards, as

The Confession of Faith and catechisms make clear.[2]

An appendix of sample Reformed orders of worship has also been included. These samples show particular implementations of the principles of Reformed worship since the time of the Reformation.

They are but samples, and should not be interpreted as a complete set of approved orders of worship. They are intended to provide additional resources to help ministers and sessions as they seek to order public worship in our own time.

The Scots Confession of 1560 had this to say about public wor-ship: “It becomes all things to be done decently and in order. Not that we think any policy and an order of ceremonies can be appointed for all ages, times, and places; for as ceremonies which men have devised are but temporal, so they may and ought to be changed, when they foster superstition rather than edify the Kirk.”[3] This is a most fitting quotation to bear in mind as The Directory of Public Worship is read. It is written in the context of the early twenty-first century yet it has a line of continuity stretching back to the 1645 Directory.

Finally, since this is a directory for the public worship of God’s people as they meet together corporately, we must recognize that public worship flows most beautifully when the people of God also meet with the Lord in private, as individuals or families. In private worship we enjoy the presence of God as though drinking from a stream; but in public worship we drink from “the river whose streams make glad the city of God.^”[4] May The Directory of Public Worship so bring encouragement to the people of the Lord as they gather at this blessed river of worship of the Triune God, Father, Son, and Holy Spirit.

I was glad when they said unto me,

Let us go into the house of the LORD [5]

I.The Call to Worship

Make a joyful noise unto God, all ye lands: Sing forth the honor of his name: Make his praise glorious.[6]

The light of nature showeth that there is a God, who hath lordship and sovereignty over all; is good and doeth good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the heart, and with all the soul, and with all the might. [7]

Man’s chief and highest end is to glorify God, and fully to enjoy him for ever. [8]

1. By the works of His hands, and the word of His mouth, God calls all mankind to worship and serve Him. In His being and works God is most worthy of worship. He is the creator and sustainer of all who live; therefore, every person should honor Him as God and give Him thanks.[9] Indeed, whether we eat or drink, or whatever we do, we should do all to the glory of God.[10] By the mercies shown to them, those redeemed in Christ are especially called to worship and serve God.[11]
2. Each moment of every day belongs to God and is to be lived before His presence, in submission to His lordship, and to His honor and glory. It is also necessary that a due proportion of time be set apart for offering to God that worship which He has commanded all people to give.[12] Such worship is to be given individually, in families, and in corporate gatherings of public worship.
3. From the creation of the world God has set apart one day in seven as holy to Himself.[13] It is therefore imperative for all people, especially the people of God redeemed in Christ, to gather together in public assemblies for offering to God the worship He is pleased to receive and has revealed to us in His Holy Word.[14]

II.The Rule of Worship

All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work. ^[15]

. . . the acceptable way of worshipping the true God is instituted by himself, and so limited by his own revealed will, that he may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the Holy Scripture. ^[16]

2. What rule hath God given to direct us how we may glorify and enjoy him?
3. The word of God, which is contained in the scriptures of the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy him. ^[17]

1. The God who calls us to worship also directs us how to worship. The Word of God given to us in the Holy Scriptures is the only rule to direct us in how we may worship and glorify Him. What He commands us, we must do, neither adding to nor taking away from anything which He commands.[18]
2. The parts (elements) to be included in the worship of God are either expressly set down in Scripture, or by good and necessary consequence may be derived from Scripture.[19]
3. Certain matters or circumstances concerning worship have not been fixed by a definite rule in the Holy Scriptures,[20] such as the order of worship which is to be followed, the appointed time or place for the gathering of God’s people, or the music to be used in singing Psalms, hymns, and spiritual songs. In such matters or circumstances, the church must be guided by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed.[21]
4. Because there are matters or circumstances concerning worship which have not been fixed by a definite rule in Scripture, and because no precise order of worship has been given to us in Scripture, it is not to be expected that worship which is true to Scripture and acceptable to God will be exactly the same in every place or time.[22]
5. The service of worship shall be under the authority of the minister and the session.[23]

III. The Nature of Worship

O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments and his ways past finding out! For who hath known the mind of the Lord? Or who hath been his counselor? Or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever. Amen. I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.[24]

1. Christian worship is a work of God’s sanctifying grace by which He draws His people into communion with Himself and calls forth their active, grateful, obedient, loving, joyful, reverent, whole-hearted response to all He is and has done for them.[25]
2. Worship is to be given to God, and to God alone,[26] as Father,[27] Son,[28] and Holy Spirit.[29] Because all mankind is sinful by nature and separated from God,[30] the only worship which is acceptable to God is that which is offered in the name and through the me-diation of the Son,[31] by the working of the Holy Spirit,[32] according to God’s holy will revealed in the Scriptures.[33]
3. Worship may be viewed in the broader sense as a way of life devoted to serving and glorifying God so that whether we eat or drink or whatever we do, we do all to the glory of God.[34] In the narrower sense, worship may be viewed as particular occasions of worship, such as public or private worship,[35] or as particular acts of worship, such as prayer, singing of praise, and the ministry of the Word and sacrament.
4. Worship, whether broadly or narrowly defined, public or private, formal or informal, planned or spontaneous, is not made acceptable by physical location or external exercises but must be offered from the heart to God alone, through Christ alone, and in the power and under the authority of the Holy Spirit speaking in the Scriptures.[36] Though no part of worship is tied to or made more acceptable by any place in which it is performed, yet it can be convenient and helpful for particular places to be set apart for worship, especially for public worship.
5. Regular individual and family worship are essential expressions of Christian worship. Such worship should include reading of Scripture and prayer, and may also include singing of praise, catechizing, and discussion appropriate to the age and understanding of those present. Materials used in individual and family worship should conform to the Holy Scriptures and The Standards of the Associate Reformed Presbyterian Church. Ordinarily, the head of the home should assume leadership responsibility for family worship, and participation by all present should be encouraged.[37]
6. Public worship is a holy convocation in which the Triune God meets with and ministers to His assembled covenant people through Word and sacrament, and His people respond with praise, thanksgiving, repentance, confession of sin, supplication, and confession of faith. Therefore, public worship is to be centered on glorifying God, showing forth the worth and excellence of God.[38] It should be exalting of Christ and empowered by the Spirit.[39] It is to be participatory, reverent, orderly, and edifying, in a spirit of simplicity[40] and sincerity.[41]

IV. The Sanctification of the Lord’s Day

Remember the sabbath day, to keep it holy.[42]

1. As it is the law of nature that, in general, a due proportion of time be set apart for the worship of God; so, in His Word, by a positive, moral, and perpetual commandment, binding all people in all ages, He has particularly appointed one day in seven to be a day set apart and kept holy to Him.[43] From the beginning of creation to the resurrection of Christ, this day was the seventh day of the week,[44] but following the resurrection this day became the first day of the week and is called the Lord’s Day.[45]
2. The Lord’s Day is to be kept holy by a holy resting all the day, making it our delight[46] to spend the whole time in the public and private exercises of religion, together with works of necessity and mercy.[47] To that end, we should prepare our hearts and order our lives and labors beforehand so that the whole day may be kept for the Lord.[48]
3. When the day is properly kept, it is experienced as a day of joy and celebration in holy convocation.[49] On this day we are enabled by the Spirit to leave the toils and worries of this world and taste afresh of the heavenly rest, returning to the household of God who inhabits the praises of His people.[50] We are to imitate the example of God, who rested and was refreshed when He finished the work of creation.[51] We are to remember our deliverance and salvation, and look forward to the eternal rest secured for us in the resurrection of Christ;[52] even as our forefathers under the Old Testament recalled their deliverance from Egypt and the gift of rest in the promised land.[53]
4. Other days of public worship may be provided besides the Lord’s Day, but it is both the happy privilege and the solemn duty of all God’s people to assemble for worship on the Lord’s Day as they are able.[54]

V. The Ordering of Public Worship

Oh give thanks to the LORD; call upon his name; make known his deeds among the peoples! Sing to him, sing praises to him; tell of all his wondrous works! Glory in his holy name; let the hearts of those who seek the LORD rejoice! Seek the LORD and his strength; seek his presence continually![55]

A. Introduction

God alone is lord of the conscience, and hath left it free from the doctrines and commandments of men which are in anything contrary to his word, or beside it, in matters of faith or worship. So that to believe such doctrines, or to obey such commandments out of conscience, is to betray true liberty of conscience: and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also.[56]

1. The parts of public worship are those acts of worship which God is pleased to receive from His people, and has revealed to us in His Word.[57]
2. The ordinary parts of worship are those which are regular (e., “according to rule”) or normative for the public worship of God. Together they are the standard means by which God is to be worshipped, though not every part will occur in every service of worship (e.g., baptism).
3. The occasional parts of worship are those which occur as circum-stances require.

B. The Ordinary Parts

Prayer, with thanksgiving, being one special part of religious worship, is by God required of all men… The reading of the Scriptures with godly fear; the sound preaching, and conscionable hearing of the word, in obedience to God, with understanding, faith, and reverence; singing of psalms with grace in the heart; as also the due administration and worthy receiving of the sacraments instituted by Christ; are all parts of the ordinary religious worship of God…[58]

1. The Call to Public Worship

O come, let us worship and bow down:

Let us kneel before the LORD our maker.

For he is our God;[59]

And we are the people of his pasture, and the sheep of his hand. ⁹

1. Corporate worship is both a great privilege and an act of covenant obedience to the Triune God, who graciously sum-mons His people to come into His saving presence in worship. The Scriptures bear ample witness to such calls to worship, particularly in the book of Psalms.[60] These Biblical calls to worship serve to set apart our public worship as a holy act in the presence of the holy God, to emphasize God’s worthiness to receive the worship of His people, and to summon God’s people to the humble and joyful adoration that God desires. In these calls to worship the church also looks forward in hope to that time when all creation shall join together in praise and thanksgiving to God.[61]
2. b. Thus it is appropriate that a call to worship be proclaimed at the inception of the worship service. The content of this call may be taken from Scripture, although other forms may be used insofar as they are consistent with Holy Scripture and

The Standards of the Associate Reformed Presbyterian Church.

2.Prayer

Prayer is an offering up of our desires unto God, for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgement of his mercies.[62]

1. It is the duty of all people to pray. Prayer that is acceptable to God is to be made in the name of the Son, by the help of the Spirit, according to God’s will.[63]
2. The whole of public worship should be approached and conducted in a spirit of prayer, whether singing, reciting Psalms, reading and hearing the Word, making offerings, and receiving the sacraments and benedictions.[64]
3. The prayers of public worship should include praise and adoration to God,[65] as Father, Son, and Holy Spirit, according to His glorious attributes and wonderful deeds.[66] There should be thanksgiving to God for all His benefits and blessings,[67] repentance, confession of sin (after which by the authority of the Word of God a minister should declare the assurance of pardon), intercessions, and supplications.[68]
4. Prayer, “being one special part of religious worship,”[69] should be included in every service of public worship. There may be seasons of open prayer where all may participate. The congregation may also unite in prayers from printed texts, in responsive prayers, or in silent prayers. Various Psalms may be used as set prayers or as models of prayer upon which new prayers may be formed. The whole congregation may be led in prayer by one or several appointed to the task.[70]
5. Those who lead the congregation in prayer undertake to give voice to the prayers of the whole congregation. Careful thought and preparation should go into such prayers.[71]

3. Reading the Holy Scriptures

The holy scriptures are to be read with an high and reverent esteem of them; with a firm persuasion that they are the very word of God, and that he only can enable us to understand them; with desire to know, believe, and obey the will of God revealed in them; with diligence, and attention to the matter and scope of them; with meditation, application, self-denial, and prayer.[72]

1. The reading of the Word of God is a distinct and essential act of public worship.[73] In it God speaks directly to His people by a Word “living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.”[74] This Word is able to build up the congregation and give them the inheritance among all those who are sanctified.[75] It does not return to the Lord without accomplishing the purpose for which it is sent.[76]
2. Public reading of the Word of God may occur in various ways. It may be read by one to all, or in unison, or responsively.[77]
3. Though the reading of the Word is joined to the preaching of the Word in public worship, giving a distinct place to the reading of the Word elevates the authority of the Word and God Himself as He meets with His people. The reading of the Word of God should be without interruption or interpretive comments, unless there is special concern that a particular word or sentence might be misunderstood. The sermon would normally be the time for providing interpretations, exhortations, and applications of the Word.
4. We are to live by every word that proceeds out of the mouth of God.[78] “All Scripture is breathed out by God, and profit-able for teaching, for reproof, for correction, and for training in righteousness, that the man of God might be complete, equipped for every good work.”[79] Consequently, it is well that a regular and systematic reading of all the Scripture should be provided in public worship for the people of God.

4. Preaching and Hearing the Word

The Spirit of God maketh the reading, but especially the preaching of the word, an effectual means of enlightening, convincing, and humbling sinners; of driving them out of themselves, and drawing them unto Christ; of conforming them to his image, and subduing them to his will; of strengthening them against temptations and corruptions; of building them up in grace; and establishing their hearts in holiness and comfort through faith unto salvation.[80]

1. God has provided that His Word not only be read but also preached to His people.[81] The Triune God speaks to His people by the Holy Spirit in the reading and preaching of the Word.[82] Therefore, great care is to be taken by the church, especially by its sessions and presbyteries, to ensure that the preaching of the Word is conducted only by those gifted, qualified, called, and duly set apart to this task, in accordance with the Scriptures[83] and The Standards of the Associate Reformed Presbyterian Church.[84]
2. Every minister of the Word should do his best to present him-self as one who has no need to be ashamed, rightly handling the Word of Truth.[85] The same is required of any others who teach or preach the Word, such as ruling elders[86] and students of theology.[87]

They that are called to labour in the ministry of the word, are to preach sound doctrine…[88]

(1) diligently, in season and out of season;[89]

The lips of a minister, like those of the priests of old, “should guard knowledge, and people should seek instruction from his mouth, for he is the messenger of the LORD of hosts.”[90] A minister must labor earnestly and devotedly in the task of preaching and teaching the Word of God.[91] He must take pains with this work, to ensure his own salvation and that of those who hear him.[92] Great care must be taken that the ministry of the Word not be hindered or neglected because the minister has become too occupied with other important tasks of ministry.[93]

(2) plainly, not in the enticing words of man’s wisdom, but in demonstration of the Spirit, and of power;[94]

The minister should aim to make the Word of God understandable to the people, and not to entertain, impress, or please them by his own words, so that their faith might rest in the power of God and not in the wisdom of men.[95]

(3) faithfully, making known the whole counsel of God;[96]

Because all Scripture is inspired and profitable, the minister must plan carefully and work diligently to insure that the Word of God in all its fullness is taught to the people, always pointing to Christ as the fulfillment and embodiment of the Word.[97]

(4) wisely, applying themselves to the necessities and capacities of the hearers;[98]

The minister must labor diligently to understand both the Word of God and the people. He is to communicate God’s Word in terms and ways they can understand, as the Levites did following the reading of the Law by Ezra.[99] He must concern himself with young and old, the learned and the unlearned, and speak to each as is necessary and appropriate in order to make plain the Word of God.

(5) zealously, with fervent love to God and to the souls of his people;[100]

As God’s undershepherd, the minister must be motivated by love for God and His people. God’s love for the sheep is not only to be spoken, but demonstrated to them in the love of the minister.

(6) sincerely, aiming at his glory, and their conversion, edification, and salvation.[101]

It is of paramount importance that a minister guard his own heart with all diligence,[102] so that his focus will always be maintained on the glory of God and the good of the people.[103] He must labor to call sinners to repentance,[104] to offer the gospel freely to the unconverted, and to build up the faith of those who believe, declaring to them the whole counsel of God.[105]

1. Great care and diligence toward hearing the Word of God must also be given by the people.

It is required of those that hear the word preached, that they…[106]

(1) attend upon it with diligence, preparation, and prayer;[107]

Regular and faithful attendance for hearing the Word of God preached is required of all. We are to encourage one another in it and are not to forsake our assembling together.[108] Prayerful preparation should mark our approach to the preaching of the Word, for only as the Lord opens our hearts and minds are we enabled to understand clearly and receive by faith the truth of God’s Word.

(2) examine what they hear by the scriptures;[109]

All who hear the Word of God preached should examine what they hear by comparing it with Scripture. One’s own conscience cannot be yielded to another person, and simply to receive the word of any person as the Word of God is to commit idolatry. Great care should be taken to understand what has been preached and to know that it is indeed what God’s Word teaches.

(3) receive the truth with faith, love, meekness, and readiness of mind, as the word of God;[110]

When the Word has been faithfully preached, it should be received in faith, love, and meekness. We should bow before its authority as coming from God Himself and we should obey Him promptly and sincerely.

(4) meditate, and confer of it;[111]

One should carefully meditate on the preached Word, that it might be better understood and applied.[112] Dis-cussing the Word with others, especially with those more mature in the faith, can be of great help to us in coming to a clear understanding of the Word.

(5) hide it in their hearts, and bring forth the fruit of it in their lives.[113]

The Word which has been preached should not be forgot-ten, but hidden in the heart.[114] It is the Word implanted which is able to save our souls.[115] All care should be taken that the Word which has been heard will prove to be fruitful to the honor and glory of God.[116]

5. Psalms Hymns and Spiritual Songs

It is good to give thanks to the LORD,

to sing praises to your name, O Most High;

to declare your steadfast love in the morning,

and your faithfulness by night.

to the music of the lute and the harp,

to the melody of the lyre.

For you, O LORD, have made me glad by your work;

at the works of your hands I sing for joy.[117]

1. The Word of God provides that musical offerings, both vocal and instrumental, may be made to God as part of His [118]   Musical  offerings  are  made  to  God  at His command,[119] for His own glory,[120] and for the help, consolation, joy, and edification of His people.[121] Though some are particularly equipped for singing, for playing musical instruments, and for training and leading in the musical offerings to God,[122] yet it is the privilege and duty of all to join in the praises and to sing to the Lord.[123] All music used in the worship service shall be under the authority of the minister and the session.[124]
2. Because God has enabled some of His people in special ways for making music,[125] it is fitting that the musical offerings of individuals or groups within the congregation be included within the public worship of God. As members of the body join their hearts with the minister in making corporate prayers to God, so they should join their hearts with singers and musicians for the offering of music in the worship of God.
3. As the minister must guard his heart to see that he preaches only for the glory of God and the good of His people, so musicians must guard their hearts to see that their music be offered to the glory of God and the edification of His people.[126] Music offered merely for human entertainment or pleasure has no place in a worship service.
4. The Psalms of the Holy Scripture ought to be used regularly in the public worship of God. This collection of thanksgivings, lamentations, confessions, petitions, and praises formed the book of praise for Israel,[127] and became in part the basis of praise in the New Testament Church.[128] They should be sung frequently, whether by one, by several, or by all the people of God. They also may be prayed, read, or chanted by one, in unison, or responsively.[129]
   1. Other hymns and spiritual songs may also be used, provided that their content is in agreement with the Word of God. The Scriptures, particularly the Psalms, and the doctrinal standards of the Associate Reformed Presbyterian Church, should guide us in the use and composition of such other hymns and spiritual songs.[130]

6. Tithes and Offerings

Give unto the LORD, O ye kindreds of the people,

Give unto the LORD glory and strength.

Give unto the LORD the glory due unto his name:

Bring an offering, and come into his courts.[131]

1. From ancient times tithes and offerings have been made to and received by God.[132] They are a part of the ordinary worship of God, commanded in the Law.[133] Our Lord also taught the importance of returning to God a portion of what one has received.[134] The Apostle Paul instructed the Corinthians to lay aside their gifts for the saints in Jerusalem on the first day of the week.[135] This coincides with the day when the early church met for worship.[136]
2. The presentation of tithes and offerings is to be made humbly before God, in singleness of heart. Pride and self-righteousness in giving is to be abhorred.[137] Giving must be from a cheerful heart, not grudgingly or under compulsion.[138] Giving to God should be done in response and thanksgiving for all He has given to us.[139]

7. Confessions of Faith

Great indeed, we confess, is the mystery of godliness:

He was manifested in the flesh, vindicated by the Spirit,

seen by angels, proclaimed among the nations,

believed on in the world taken up in glory.[140]

1. a. A confession of faith is an act of worship in which the people of God reaffirm their faith in the Lord as He has revealed Himself in the Scriptures. This may be done by using select portions of the Holy Scriptures, or by creeds which faith-fully express the teaching of the Scriptures. For example, the doctrinal standards of the Associate Reformed Presbyterian Church express our unity with one another. The historic creeds of the Church, such as The Apostles’ Creed or The Nicene Creed, express our identification with the “one, holy, catholic (universal), and apostolic church.”[141]
2. The use of a confession of faith is warranted by the Scriptures. In the Old Testament, the people of God were directed to pro-claim their faith before the Lord in response to God’s deeds of covenant faithfulness and mighty acts of salvation. As an act of worship, the people of God proclaimed their deliverance from Egypt during their offering of the first fruits.[142] The Shema, “Hear O Israel: The LORD our God, the LORD is one” functioned as the creed of Israel in the later worship of the synagogue.[143]
3. In the New Testament, there are portions of creedal hymns that constitute brief statements of faith concerning Jesus Christ.[144] Also, in the post-apostolic period, the Christian community recognized the need for summary statements of belief that candidates for baptism might profess before the assembly (g., The Apostles’ Creed) as well as statements of belief (e.g., The Nicene Creed) that distinguish the orthodox faith from heresy.

8. Sacraments

Sacraments are holy signs and seals of the covenant of grace, immediately instituted by God, to represent Christ and his benefits, and to confirm our interest in Him; as also to put a visible difference between those that belong unto the church and the rest of the world; and solemnly to engage them to the service of God in Christ, according to his word.[145]

A sacrament is an holy ordinance instituted by Christ; wherein, by sensible signs, Christ, and the benefits of the new covenant, are represented, sealed, and applied to believers.[146]

a. Introduction

• Sacraments are signs and seals of the covenant of grace.[147] As signs, they signify (represent) the benefits promised to believers[148] by God in His covenant of grace, and the duties required of them as members of that covenant.[149] As seals, they confirm these promises, assuring believers that God is faithful to perform all that He has promised.[150] They also confirm our membership in God’s covenant people[151] and bind us to our covenant obligations.[152]
• Sacraments have been appointed as means of grace.[153] Because of the sacramental union between the signs and what they signify,[154] sacraments are instruments for the communication of spiritual blessing[155] to those who are enabled by the Holy Spirit to receive and partake of them by faith.[156]
• Sacraments are the Word made visible.[157] They are to be administered only by ministers of the Word lawfully ordained.[158] Their administration should always be accompanied by the proclamation of the Word, inasmuch as the Word sets forth the promises and obligations of the Gospel which the sacraments signify and seal.
• Baptism and the Lord’s Supper are the two sacraments of the New Testament instituted by Jesus Christ.[159]
• The offering and administration of the sacraments shall at all times be under the authority of the minister and the session, in conformity with the Holy Scriptures and The Standards of the Associate Reformed Presbyterian Church.[160]

b. The Sacrament of Baptism

Baptism is a sacrament of the New Testament, wherein Christ hath ordained the washing with water in the name of the Father, and of the Son, and of the Holy Ghost, to be a sign and seal of ingrafting into himself, of remission of sins by his blood, and regeneration by his Spirit; of adoption, and resurrection unto everlasting life; and whereby the parties baptized are solemnly admitted into the visible church, and enter into an open and professed engagement to be wholly and only the Lord’s.[161]

• The sacrament of baptism is God’s Word to us, testifying to God’s covenant of grace,[162] setting forth and confirming His gracious promises and righteous demands.[163] It is a sign and seal of God’s covenant in the Gospel, proclaiming and confirming to believers their ingrafting into Christ, remission of sins, regeneration by the Spirit, adoption as children of God, and resurrection to everlasting life.[164] It marks out those who belong to this covenant, putting a visible and tangible difference between them and the rest of the world.[165] The name of the Triune God is placed upon them,[166] signifying that those who are baptized belong to God and not to themselves, and so must live according to God’s covenant and commandments.[167] God takes them as His people, and gives Himself to them, saying, “I will be your God and you will be my people.”[168] Those who receive the sacrament of baptism are thereby called to live as the children of God,[169] trusting in His grace, believing His promises, and keeping His commandments.
• The sacrament of baptism not only shows God’s grace but also is a means by which His grace is communicated to the elect, for “by the right use of this ordinance, the grace promised is not only offered, but really exhibited, and conferred, by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God’s own will, in His appointed time.”[170] Each baptism is a means of grace for the whole Church.[171] When by faith we witness the baptism of others, and/or recall our own baptism, the promises of God are confirmed to us, for we know that God cannot lie.[172] Likewise, our duties to God are freshly impressed upon us, and we are moved to renew our obedience.[173]
• Baptism is appointed for the solemn admission of the one who is baptized into the visible church,[174] which is the kingdom of the Lord Jesus Christ,[175] the house and family of God,[176] outside of which there is no ordinary possibility of salvation.[177] As such, it should ordinarily be administered in the presence of the worshipping community. It is appropriate that the privileges and responsibilities of church membership be emphasized in connection with the administration of baptism.
  • “All saints that are united to Jesus Christ their head by his Spirit, and by faith, have fellowship with him in his graces, sufferings, death, resurrection, and glory. And being united to one another in love, they have communion in each other’s gifts and graces; and are obliged to the performance of such duties, public and private, as do conduce to their mutual good, both in the inward and outward man.”[178]
  • “Church members are required to make diligent use of the means of grace, to share faithfully in the worship and service of the Church, to give of their substance as the Lord may prosper them, to render wholehearted service to Christ and His Kingdom throughout the world, to continue in the peace and fellowship of the people of God, and to so live as to bear faithful witness to the Gospel.”[179]
• In the administration of baptism, the emphasis is on

God’s bringing people into covenant relationship with Himself. Baptism is not primarily a means through which one signifies a commitment to Christ. The baptism of children is not intended as a sign of their parents’ faith. Nor is it an act of dedication by the parents, giving up their child to God and seeking from God a blessing upon their child. All these things may accompany baptism, as our response to God. Nonetheless, the primary focus must be on God’s initiative to establish a covenant with His people: marking them as His own, assuring them of the truth of His promises, and calling them to covenant faithfulness.

• The sacrament of baptism is to be administered according to the command of Christ, in the name of the Father, the Son, and the Holy Spirit,[180] and only by an ordained minister of the Word.[181] There should be prayer for God’s blessing upon the administration of the sacrament. Afterwards, the minister shall baptize each one with water alone:

“(pronounce the person’s name), I baptize you in the name of the Father, and of the Son, and of the Holy Spirit.”

• Following the baptism, the minister shall encourage the congregation to welcome each new member in the household of God, and charge those who have been baptized, or the parents of such, and the members of the congregation, to be faithful in their covenant with God and with one another.
• The sacrament of baptism shall be administered only once to each person.[182] The one who comes to faith after receiving Christian baptism does not need to be and should not be baptized again. Baptism is the sign of God’s covenant with His people, signifying and sealing all that He has promised to them and all that He requires of them. It is not a sign that one has repented and now believes. Consequently, though one might have been in the bondage of sin and without faith when he was baptized, God’s promises were nonetheless made to him and God’s demands were nonetheless placed upon him. His sin and unbelief did not make void the promises of God or nullify His demands. As the apostle says, “What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? By no means! Let God be true though every one were a liar…”[183]

The Baptism of Adults

• Those who desire to commit their lives to Christ, and enter into communicant membership in Christ’s Church, and who have not been baptized, should receive the sacrament of baptism. Before the sacrament is administered, it is desirable that such persons receive instruction concerning the meaning of the sacrament, the nature of the Church and the Christian faith, and the privileges and obligations attendant upon membership in the Church.[184]
• Those seeking to be admitted to communicant church membership should be examined by the session in private with regard to a knowledge of their spiritual need, their faith in Christ, and their intention to be obedient to Him.[185] After they have satisfied the session as to their Christian commitment and given assent to the questions required for communicant church membership in the Associate Reformed Presbyterian Church, they shall ordinarily be presented before the congregation for baptism in a service of public worship.[186] “In cases of exigency a pastor may hear the profession of faith of a penitent sinner and administer to him the Sacrament of Baptism. He (the pastor) shall then report his action to the session.”[187]
• Those who are baptized upon profession of faith shall be recorded as communicant members of the Church, and they shall be welcomed as fellow-citizens with the saints and members of the household of God.[188]
• When adults with infant or young children come to faith and receive baptism for themselves, it is appropriate for the children to be baptized at the same time, being now children of the covenant by virtue of at least one parent’s faith.[189]

The Baptism of Children

• The baptism of infant or young children is identical in meaning with the baptism of those making a profession of faith. God’s covenant is made with believers and their children,[190] whether born to them or adopted into their families.[191] Baptism sets forth the grace of God in Jesus Christ and affirms that all who believe and their children are heirs of this covenant of grace, as many as the Lord our God shall call to Himself. In the sacrament of baptism they are acknowledged to be members of the household and family of God. God’s name and claim are placed upon them and His covenant promises and demands are thereby signified and sealed. It is thus the responsibility of parents to present their children for baptism at an early age. It is likewise the responsibility of sessions to encourage parents to present their children for baptism.[192]
• The baptism of covenant children has particular sig-nificance for the Church. God gave the Old Testament covenant sign of circumcision and instructed that it be applied to sons only eight days after their birth.[193] This indicated that they were holy, set apart as belonging to God’s covenant people. The New Testament covenant sign of baptism replaces that of circumcision,[194] and is to be applied to all covenant members.[195] The application of the covenant sign to infants shows that, even before the children confess Him, God has set them apart, called them as His own, given and confirmed promises to them of salvation through faith, welcomed them into the household of God, and called them to faith and to faithfulness. It is thus a remarkable exhibition of the unmerited grace of God that is given to His people, for God demonstrated His love while we were yet sinners.
• It is desirable that a minister, before baptizing a child, engage in instructions and discussion with the parents, to acquaint them with the covenant responsibilities which are laid upon them.[196]
• When a child is presented for baptism at a service of public worship, at least one parent, or one rightly exercising parental authority, shall be asked to give affirmative answer  to  the  following  or  equivalent questions:
  • Do you renew the vows which you made when you received the Lord Jesus Christ as your Savior and entered into the full communion of this Church?
  • Do you acknowledge that your child is a sinner in need of the cleansing blood of Jesus Christ and of the Holy Spirit?
  • Do you claim God’s covenant promises on this child’s behalf, and do you look in faith to the Lord Jesus Christ for this child’s salvation, as you do for your own?
  • Do you now covenant and promise in humble reliance on the grace of God to bring up your child to love God and to serve Him, to the end that your child may come to commit his life to Jesus Christ as Lord and Savior?
• Because the child who is baptized is thereby marked as belonging to God and welcomed into His household, it is fitting that members of the congregation promise to surround the child with concern and love in Christ,[197] that he may continue in the fellowship of the Church, and be guided to confess Jesus Christ as Savior and Lord, that he might live in His eternal kingdom.[198] The congregation ⁷⁹⁶ The Associate Reformed Presbyterian Church does not recognize sponsors customarily called Godparents. shall be asked to give affirmative response to the following or equivalent question:
  • Do you the members of this congregation undertake with these parents the covenant responsibility for the Christian nurture of this child?
  • The minister shall then baptize the child in the manner set forth above.[199] The sacrament shall conclude with prayer for the child, the parents, and all those in the household of faith.
  • At the time of baptism the child shall be recorded as a baptized, non-communicant member of the Church.[200]

c.             The Sacrament of The Lord’s Supper

The Lord’s Supper is a sacrament of the New Testament, wherein, by giving and receiving bread and wine according to the appointment of Jesus Christ, his death is showed forth; and they that worthily communicate feed upon his body and blood, to their spiritual nourishment and growth in grace; have their union and communion with Him confirmed; testify and renew their thankfulness, and engagement to God, and their mutual love and fellowship each with other, as members of the same mystical body.[201]

• The sacrament of the Lord’s Supper is a means of grace by which God makes provision for the ongoing spiritual nourishment of His people.[202] The Lord Jesus Christ is spiritually present in the sacrament,[203] and they who partake by faith truly and spiritually receive and feed upon Christ crucified[204] and all benefits of His death.[205] Through this means of grace God sustains and enriches His people in fellowship and unity with their crucified and risen Lord,[206] providing them a foretaste of eternal fellowship with Him.[207]

(2)       The  sacrament  witnesses  primarily  to  the  power of God’s love for His sinful people in the death and resurrection of His Son and the promise of His grace to all who believe.[208] It also provides a means whereby His children show forth their faith in God by offering themselves to Him in love and praise.[209]

• The sacrament of the Lord’s Supper is an act of covenant renewal for the people of God.[210] It is the bond and pledge of their union with Christ, and with each other, as members of His mystical body.[211] It should therefore be administered as part of the public worship of God,[212] and only by an ordained minister of the Word.[213] It should be preceded by the reading and preaching of the Word that the sacramental Word may be shown forth in full unity with the written and preached Word of the Covenant Lord.[214]
• The Table is none other than Christ’s Table. The words of institution set forth the sacrament as originating in Christ’s command.[215] They make plain that those worshipping have been invited and called by Christ Himself, and therefore come in obedience to His will. He calls to Himself all who labor and are heavy laden, saying He will give them rest.[216] He calls them to repent, and turn again, that their sins might be blotted out, and that times of refreshing might come from the presence of the Lord.[217] He calls them to taste and see that the Lord is good, and that blessed are all who take refuge in Him.[218]
• In the name of Christ, and by His mercy and love, the minister shall call to partake in the sacrament all who humbly place their trust in Christ, are truly sorry for their sins, and by His help endeavor to lead a holy life.
• Those who have been baptized and have made profession of faith and have entered into communion with Christ in the visible Church shall be invited to participate. They should be encouraged to come in full dependence upon the grace of God in Christ, and upon the power of the Holy Spirit, and be reminded that in Christ they are made worthy to come.[219] They should be encouraged to examine themselves concerning their spiritual need, their faith in Jesus Christ, and their intention to be obedient to Him. They should be encouraged to pray for renewal and growth in their whole spiritual life.[220]
• Those who belong to Christ in the visible Church, and yet have doubts about partaking of the sacrament, shall be encouraged to come despite their doubts. For if they sincerely desire to be in Christ, and to be delivered from sin, that they might lead a holy life, the Lord’s Supper has been appointed for their spiritual comfort and strengthening, that they might grow up into a full assurance of salvation.[221]
• Those who are impenitent should be warned against partaking of the sacrament while still holding fast to their sins; lest they partake in an unworthy manner, and eat and drink judgment on themselves.[222]
• Those who are not members of the visible Church and others who should not partake of the sacrament may be invited to remain during the administration of the sacrament. They should be encouraged to meditate prayerfully upon the gracious offer of salvation in the Gospel and their own spiritual need.
• The words of institution are to be read and the service shall follow the New Testament pattern.[223] There should be a prayer of consecration and thanksgiving,[224] asking that God set apart these common elements of bread and wine for the holy purpose for which He has appointed them, and thanking Him for the gracious revelation of His love in Christ and the full provision made for so rich a salvation. The minister shall take and break the bread, and afterwards take the cup, and distribute both to the congregation.[225] Normally, ruling elders assist the minister in the distribution, for they share with him the keys of the kingdom.[226] The congregation may partake of the elements as each is distributed; or wait until all have been served, that all might commune together. A prayer of thanksgiving may be offered when all have partaken. Reverent disposition shall be made of the elements following the service.
• The session of each congregation shall determine how frequently the sacrament is provided.[227] It should be provided regularly enough that it is seen both as belonging to the ordinary parts of the worship of God by His people[228] and as beneficial for their spiritual nourishment.[229]
• While the sacrament, being an act of the whole Church, is ordinarily to be celebrated in public worship with the participation of the full congregation, there may be occasions when the session or other church courts are persuaded of sufficient reason for its celebration at other services of worship. Such celebrations should be understood, not as private ceremonies, but as belonging to the public worship of the whole people of God.[230]
  • In the case of those who are physically unable to attend public worship, the sacrament may be taken to them.[231] If possible, there should be present at the celebration officers and other members of the congregation in addition to the minister, to show forth the communal nature of the Sacrament.

9. Benedictions

The grace of the Lord Jesus Christ and the love of God and

the fellowship of the Holy Spirit be with you all.[232]

1. From ancient times it has been the practice of priests, prophets, and patriarchs to pronounce blessing upon people in the name of the Lord. Melchizedek blessed Abraham in the name of the Lord.[233] Isaac blessed Jacob.[234] Jacob blessed his sons[235] and the sons of Joseph.[236] At Sinai God appointed His priests to bless the whole people of God, putting His name upon them.[237]
2. The New Testament continues this practice. At His ascension, our Lord Himself lifted His hands to bless His people.[238] Several New Testament epistles close with such pronouncements of blessing.[239]
3. Therefore it is fitting that ministers of the Word conclude public worship with a benediction. The priestly benediction of the Old Testament,[240] the apostolic Trinitarian benediction of the New Testament,[241] or other Scriptural benedictions may be used.
4. Benedictions, which are words of blessing from God to His people, should not be confused with ascriptions, which are words of praise and blessing for God offered by His people.[242]

Ascriptions may be offered by any and by all, as praise and adoration to God. Some benedictions are framed as prayers,[243] and as prayers, they may be prayed by any and all, as our words spoken to God. But benedictions are official declarations from God Himself, given through His appointed messengers, to His people, to grant them blessing. Only duly ordained ministers of the Word may pronounce benedictions.

C. Occasional Parts and Special Services

. . . besides religious oaths and vows, solemn fastings, and thanksgivings upon special occasions, which are, in their several times and seasons, to be used in a holy and religious manner.[244]

1. Oaths and Vows

Praise is due to you, O God, in Zion, and to you shall vows be performed.[245]

1. The solemn swearing of oaths and the making or renewing of vows are parts of the public worship of God.[246] It is appropriate, for example, that when ordained and installed into church office, or when entering into marriage, that the oaths and vows be taken in public. Yet it is always to be remembered that the oath is sworn and the vow is made to God, and in the name of God. Such oaths and vows are to be kept in all faithfulness, relying upon the grace of God, remembering that the Lord does not hold him guiltless who takes His name in vain.[247]

2. Fastings

Consecrate a fast; call a solemn assembly. Gather the elders and all the inhabitants of the land to the house of the LORD your God, and cry out to the LORD.[248]

1. Fasting is abstaining from food and/or other comforts for a season for the purpose of devoting oneself more completely to God in search of blessing, relief of affliction, intercession for others, or other purposes.[249] As much as can conveniently be done, the time of fasting should be spent in private and public reading of the Scriptures, attending to the preaching of the word, singing of praise, and especially in praying to God concerning the purpose of the fast.[250]

3. Thanksgivings

Let them thank the LORD for his steadfast love, for his

wonderful works to the children of men![251]

1. As we are at all times to give thanks to God for all that we have and are, so it is particularly fitting that, upon receiving special favor from God, times of thanksgiving be set apart.[252] Special services of worship may be held, wherein the Psalms and hymns that are sung, the prayers that are offered, and the Word that is preached are made suitable for the occasion.

4. Special Occasions

I will remember the works of the LORD: Surely I will

remember thy wonders of old.[253]

1. From ancient times the people of God have appointed special occasions[254] for remembering and observing the great works of God,[255] and for calling upon God in times of special need.[256] Through the ages the Church has also appointed special days for remembering and rejoicing in the birth of our Lord Jesus Christ; His death, resurrection, and ascension; and the sending of the Holy Spirit. There may also be days recommended for recalling the heritage of the Church, proclaiming its mission, and forwarding its work. All of these may be observed in the public worship of God on the Lord’s Day.
2. It is also appropriate that a weekday may be appointed by the session, presbytery, or General Synod for gathering the people of God to pray, offer praise and thanksgiving, make confession of sins, inaugurate or complete a fast, or for hearing the Word of God.[257]
3. If at any time the civil authorities should appoint a fast or thanksgiving, the Church should consider paying due respect, ordinarily through a service of public worship. The prayers, the music, the selection of Scripture, and the message should be especially selected for the occasion.
4. While worship on the Lord’s Day is a duty one owes to God, observing special occasions of worship is not obligatory and in such matters the believer’s conscience is not bound.[258]

5. Christian Marriage

. . . a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh.[259]

1. Marriage has been instituted by God as a covenant relationship between one man and one woman.[260] God has established marriage for the mutual help and companionship of husband and wife,[261] for the increase of mankind with descendants[262] and the Church with a holy seed,[263] and for prevention of immorality.[264] It is an earthly image of the heavenly union between Christ and His Church.[265] Jesus Christ blessed this relationship by His presence at the wedding feast at Cana in Galilee.[266] Those who enter into marriage are to pledge their love and fidelity to each other, as long as they both shall live.[267]
2. It is the duty of Christians to marry only in the Lord. In Christian marriage both the bride and the groom are to be professing Christians, and share a common Christian faith.[268]
3. Before any man and woman are joined in Christian marriage they shall fulfill all the lawful requirements of the state in which the marriage is to be performed.[269] The minister shall counsel with the couple to assess whether they are prepared to enter into marriage with maturity and wisdom.
4. If, after counseling, the minister is not convinced in his conscience of the propriety of the marriage under the laws of the state and of Holy Scripture, as interpreted in The Standards of the Associate Reformed Presbyterian Church, he shall not perform the ceremony.
5. A Christian marriage ceremony may be ordered as a service of worship before God. When it is, it should be conducted in conformity with the Scriptural principles governing worship, outlined elsewhere in this directory. As in all services of worship, reverence shall be expected on the part of all present. Any music included in the service must be fitting and appropriate for a service of worship to God. When it is conducted in the house of God, the service of worship shall be under the authority of the minister and the session.[270]
6. The order for a Christian marriage service of worship shall include a brief statement of the Biblical meaning of marriage. There shall be prayers for the couple as they enter their new estate. The man and the woman shall make vows in accordance with the Biblical teaching on marriage.[271] There may be an exchange of rings, or the giving of a ring to the woman by the man. There may be a charge to them, laying before them the privileges and obligations which they are about to receive and undertake. There shall be a declaration by the minister that the man and woman standing before him are now joined in marriage according to the ordinance of God and the law of the state. The service shall conclude with a benediction.
   1. The minister shall comply with all requirements of the state for the proper performance and registration of the marriage. He shall also see that the Church maintains an adequate record of all marriages within the congregation.

6. Funerals and Memorial Services

Precious in the sight of the LORD is the death of his saints.[272]

1. In the presence of death, Christians witness to their faith that God, in Jesus Christ, has conquered death and raises His people from death to life eternal. In order that those who are bereaved may find strength and comfort in the presence of God,[273] and support from the people of God, it is appropriate that a service of worship be held. When a service of worship is held, it should be conducted by a minister and shall be under the authority of the minister and the session. A service held in a church provides the best setting for turning the hearts of those bereaved to the comfort of God to be found in Christ, but circumstances may suggest another setting.
2. The funeral or memorial service should be conducted with dignity in consideration of the life and circumstances of the deceased, and the pastoral needs of the family, congregation, and community. As our Lord Himself wept at the grave of Lazarus, beholding the tears of Mary and the others,[274] so it is appropriate that due place be given for the grief which is present when a loved one dies.[275]
3. The worship service must include a witness to the resurrection and the promise of salvation through faith in Jesus Christ. Believers have the sure and certain hope that Jesus Christ has conquered death,[276] has gone to prepare a place for them, and will come again to receive them to Himself, that where He is they may be also.[277] Assurance should be given that when believers are absent from the body, they are present with the Lord,[278] awaiting the blessed day of Christ’s return when all who are in their tombs will hear the voice of the Son of Man, and those who have believed will come forth to the resurrection of life.[279]
4. The worship service should include the reading of appropriate passages from the Holy Scripture and the offering of prayers of thanksgiving, intercession, and supplication. Personal remarks about the deceased may be made to give honor to whom honor is due, and thanksgiving to God for benefits received and a good example given, as appropriate in each case. However, due care should always be taken to keep the focus of the service on God, who helps and comforts those who grieve, and to whom alone all praise belongs. Intercessions should not be offered in behalf of the dead, nor attempts made to speak to the dead. If songs or other music are included, they should be appropriate for the worship of God. When the casket is present, it should remain closed during the worship in order that those present may more completely be directed to God. The service should be closed with a benediction unless followed by a service of committal to which all are invited.
5. The service of committal should be done with Scripture and prayer, and the service closed with a benediction.

7. Ordinations and Installations

These they set before the apostles, and they prayed and laid their hands on them.[280]

1. The only King and Head of the Church is the Lord Jesus Christ, to whom all power in heaven and on earth has been given by God the Father.[281] Being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit,[282] Christ has given gifts to His Church that some might be apostles, some prophets, some evangelists, some pastors and teachers.[283] By His apostles He has also provided for elders to rule[284] and deacons to serve[285] in the Church, and for setting them apart by prayer and the laying on of hands.[286]
2. Ordination is the solemn act of setting apart a person to a church office by a court of the Church having authority to do so.[287] In the case of ministers, it is performed by a presbytery.[288] In case of ruling elders and deacons in a congregation, it is normally performed by the session of the local church,[289] or by presbytery in special cases.[290]
3. Installation is the solemn act of placing in office those who have been elected and lawfully ordained to the office. Those who are installed in an office to which they have previously been ordained are not ordained again.[291] Ordination to an office is for life, unless the officer is released from the office[292] or is deposed by a process of discipline.[293]
4. Ordination and installation of church officers shall take place in a service of public worship, conducted by the appropriate court of the Church in the name of the Father, the Son, and the Holy Spirit. Those who are ordained to office shall solemnly promise to maintain the doctrine, government, discipline, and worship of the Church, by giving affirmative response to the questions found in the Form of Government.[294] Those being installed in an office to which they have previously been ordained shall be asked to reaffirm their vows.[295]
5. At each service of ordination/installation to office in a local church, the members of the congregation shall be asked to acknowledge and receive these officers, and promise to give them all the honor, obedience, encouragement, and assistance in the spirit of love to which their office entitles them, accord-ing to the Word of God[296] and The Standards of the Associate Reformed Presbyterian Church.[297]
6. When all the questions have been answered affirmatively, the one(s) to be ordained should (if able) kneel for the ordination, while the ministers and ruling elders of the court lay their hands upon the person(s) and the ordination prayer is offered.[298] Following the prayer, it is fitting for the apostolic Trinitarian benediction[299] to be pronounced upon those who have been ordained.
7. When the ordination/installation has been completed, the presiding officer shall declare in the name of Christ that the officer(s) has (have) been duly ordained and/or installed in the sacred office to which he (they) has (have) been called, using the formula found in the Form of Government.[300]
8. A charge to the officers shall be given regarding their Chris-tian responsibilities to the Lord, to each other, and to the Church.[301]

8. Commissionings

. . . he has been appointed by the churches to travel with us as we carry out this act of grace that is being ministered by us, for the glory of the Lord himself and to show our good will.[302]

1. A commissioning, which is distinct from ordination to church office, is the solemn recognition of a person as set apart for a particular work of ministry.[303] The ministry in view may be of a continuing nature, as in the appointment of a missionary, a church counselor, or a director of music, Christian education, women’s, youth, or children’s ministry. The ministry may also be of a temporary nature, as in short-term missionary service.
2. A service of commissioning may be held in a worship service. Appropriate prayers and a charge to the one(s) being com-missioned should be included.

Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, for our God is a consuming fire.[304]

APPENDIX; Sample Reformed Orders of Worship

Note: The following orders of service are offered as historical examples of those which have been used in Reformed churches from the time of Calvin to the present. The list should not be understood as providing a complete selection of orders which have been approved by the General Synod for use in Associate Reformed Presbyterian Churches. None have been approved in that sense.

John Calvin’s Form of Church Prayers,

1540s Strasbourg (S)/Geneva (G) ⁷⁹⁷Communion was not practiced weekly ⁷⁹⁸ See Bard Thompson,  ed.,  Liturgies  of  the Western Church (Augsburg Fortress Publishers, 1980) and William D. Maxwell, A History of Christian Worship (Baker Book House, 1982).

Scripture Sentence

Confession of Sin

Scripture:

Words of Assurance (S)

Absolution of Sin (S)

Metrical Psalm (G) or Metrical Decalogue (S)

Prayer for Illumination

Scripture Reading

Sermon

Pastoral Prayer including long paraphrase of the Lord’s Prayer

The Apostles’ Creed sung while elements prepared

Words of Institution Exhortation to worthy participation

Prayer of Consecration and Thanksgiving

The Minister partakes, then distributes

The Communion at the table while singing metrical Psalm or reading Scripture

Post-Communion Thanksgiving Metrical Nunc Dimi is (S)

Benediction

John Knox’s The Forme of Prayers, 1556

⁷⁹⁹ Communion was not practiced frequently ⁸⁰⁰ See Bard Thompson,  ed.,  Liturgies  of  the Western Church (Augsburg Fortress Publishers, 1980) and William D. Maxwell, A History of Christian Worship (Baker Book House, 1982).

Confession of Sin

Prayer for Pardon

Metrical Psalm

Prayer for Illumination

Scripture Reading

Sermon

[Collection of Alms]

Thanksgiving and Intercessions

The Lord’s Prayer

The Apostles’ Creed

Offertory- elements prepared while singing metrical Psalm

Words of Institution

Exhortation to worthy participation

Prayer of Consecration

Adoration

Thanksgiving for creation/ redemption Anamnesis (remembrance)

Doxology

The Minister partakes, then distributes

The Communion around the table while reading Scripture (“the Passion”)

Post-Communion Thanksgiving

Metrical Psalm 103

Benediction

Westminster Directory for Publick Worship, 1644

⁸⁰¹ Communion was not practiced weekly  ⁸⁰² See Bard Thompson,  ed.,  Liturgies  of  the Western Church (Augsburg Fortress Publishers, 1980) and William D. Maxwell, A History of Christian Worship (Baker Book House, 1982).

Call to Worship

Opening Prayer: Adoration and for Blessing

Old Testament Reading

New Testament Reading

Metrical Psalm

Prayer of Confession and Petition

Sermon

Pastoral Prayer

The Lord’s Prayer

Metrical Psalm

Exhortation, Warning, and Invitation

Words  of  Institution

Prayer of Consecration and Thanksgiving

The Minister partakes, then distributes

The Communion “at or about” the table

Post-Communion Exhortation

Post-Communion Thanksgiving

Collection for the Poor

Benediction

The Book of Common Worship, 1946, “First Order”

⁸⁰³ None of the five standard orders of worship is a communion service ⁸⁰⁴ See The Book of Common Worship (The Board of Christian Education of the Presbyterian Church in the United States of America, 1946).

Call to Worship

Adoration

Confession of Sin

Assurance of Pardon

Psalter (Chanted, Read, Sung)

First Scripture

Reading Hymn or Anthem

Second Scripture Reading

The Apostles’ Creed (or Nicene)

Hymn or Anthem

Prayer of Thanksgiving, etc.

The Lord’s Prayer Offering

Doxology, Response or Prayer of Dedication

Hymn or Anthem

Sermon

Hymn

Benediction

The Worshipbook, 1970

⁸⁰⁵ Order with Communion is the first order given ⁸⁰⁶ The Worshipbook (Westminster Press, 1970)

Call to Worship

Confession of Sin

Declaration of Pardon

The Gloria Patri

Prayer for Illumination

Old Testament Lesson

Psalm, Hymn, Anthem

New Testament Lesson Sermon

The Creed

Prayers of the People

The Peace

Offerings

Hymn or Doxology

Invitation to the Lord’s Table

The Thanksgiving

Words of Institution

The Minister partakes, then distributes

The Communion while people sing/ say Psalms or Hymns of praise

Post-Communion Thanksgiving Hymn

Dismissal/Charge

Benediction

The Book of Common Worship, 1993

⁸⁰⁷ Standard service is a communion service ⁸⁰⁸ The Book of Common Worship (Westminster/John Knox Press, 1993).

Gathering

Call to Worship

Prayer of the Day

Hymn of Praise

Confession of Sin

Declaration of Forgiveness

The Peace

Canticle, Psalm, Hymn

Prayer for Illumination

First Reading

Psalm

Second Reading

Anthem, Hymn, Psalm Gospel

Reading Sermon

Invitation

Affirmation of Faith

[Hymn or Concerns of the Church]

Prayers of the People

[The Peace]

Offerings

Invitation to the Lord’s Table

The Thanksgiving Words of Institution

Fraction and Distribution

The Communion while people sing Psalms or Hymns, Read Scripture, or Pray

Post Communion Thanksgiving

Hymn, Canticle, or Psalm

Dismissal/Charge

Benediction

[1] Ps 100

[2] COF I.X, LCQ. 3, SCQ. 2.

[3] The Scots Confession, Ch. 20, “ General Councils, Their Power Authority, and the Cause of their Summoning.”

[4] Ps. 46:4

[5] Ps. 122:1

[6] Ps. 66:1-2

[7] COF XXI.I.

[8] LC Q 1.

[9] Ps. 95, Ps. 96, Rom. 1:18-23.

[10] 1 Cor. 10:31.

[11] Rom. 12:1-2.

[12] Psalms 95-100.

[13] Gen. 2:1-3, Exod. 20:8, COF XXI.VII.

[14] Deut. 12:29-32, Matt. 15:8-9, John 4:23-24, 2 Tim. 3:16-17, COF XXI.I-II.

[15] 2 Tim. 3:16 (ESV).

[16] COF XXI.I.

[17] SC Q. 2.

[18] Deut. 12:29-32, LC Q. 109.

[19] 2 Tim. 3:15-17, COF I.VI.

[20] COF I.VI.

[21] 1 Cor. 11:13-16; 14:26, 40.

[22] See the quotation from The Scots Confession in the Preamble above.

[23] FOG I.A.2, X.B.1.a, XI.B.2.k-l.

[24] Rom. 11:33–12:1.

[25] Ps. 98, Ps. 116:12-19, Matt. 22:36-39, 1 Pet. 2:9-10.

[26] Deut. 6:13-15, Matt. 4:10, Rom. 11:36.

[27] John 4:21-23.

[28] John 5:23.

[29] Matt. 28:19.

[30] Isa. 59:2; Rom. 3:23, 5:12.

[31] John 14:6, 2 Tim. 2:5, Col. 3:17.

[32] Eph. 2:18.

[33] Deut. 12:29-32, Matt. 15:8-9, John 4:23-24, 2 Tim. 3:16-17, COF XXI.I-II.

[34] Rom. 12:1-2, 1 Cor. 10:31.

[35] Heb. 10:19-25.

[36] John 4:23-24, COF XXI.VI

[37] Deut. 6:4-9, Eph. 6:4, COF XXI.VI

[38] Rom. 12:1-2, “…holy and acceptable to God.”

[39] COF XXI.I-V.

[40] John 4:23-24.

[41] Matt. 6:1-18.

[42] Exod. 20:8.

[43] COF XXI.VII.

[44] Exod. 20:8, 31:12-17.

[45] Luke 24:36-49; John 20:19-23, 26-29; Acts 20:7; 1 Cor. 16:2; Rev. 1:10.

[46] Isa. 58:13-14.

[47] Mark 2:23—3:5, Luke 13:10-16, COF XXI.VIII.

[48] Exod. 16:5, 22-30; COF XXI.VIII; LC Q. 117.

[49] Neh. 8:9-12; Ps. 122:1; Is. 56:1-8, 58:13-14.

[50] Ps. 22:3.

[51] Exod. 20:8, 31:17.

[52] Heb. 4:1-10.

[53] Deut. 5:12-15.

[54] Heb. 10:25.

[55] Ps. 105:1-4 (ESV).

[56] COF XX.II.

[57] See COF XXI.III, V.

[58] COF XXI.III, V. The quotation is continued below under “C. The Occasional Parts.” The Directory of Public Worship discusses more ordinary parts of public worship than are listed in The Confession of Faith. The view taken is that the list in The Confession is not exhaustive. The original Westminster Directory for the Publick Worship of God mentions a call to worship and dismissal with a blessing, but does not list these in The Confession, suggesting that the Assembly at Westminster likewise did not view the list as exhaustive.

[59] Ps. 95:6-7.

[60] Ps. 34:1-3, Ps. 95:1-7, Ps. 96:1-9, Ps. 98:1-6, Ps. 100, Ps. 105:1-6, Ps. 107:1-3, Ps. 111:1-5, Ps. 113:1-3, Ps. 117, Ps. 118:1-4, Ps. 150.

[61] Ps. 96:1-3, Ps. 97:1, Ps. 98:7-9.

[62] SC Q. 98.

[63] COF XXI.III.

[64] Eph. 6:18, Col. 4:2, I Thess. 5:17.

[65] Ps. 146:1-2, Ps. 147:1.

[66] Ps. 145, Ps. 150:2.

[67] Ps. 103.

[68] 1 Tim. 2:1-2, LC Qs. 183-185

[69] COF XXI.III.

[70] 2 Chron. 6:12-42, 20:1-19; Ezra 9; Neh. 8; Dan. 9:3-19; Matt. 6:9-13; Acts 4:24-30; James 5:13-16; DPW II.5

[71] Eccl. 5:1-3, Matt. 6:7-13 (Note the use of the plural pronouns in the Lord’s Prayer).

[72] LC Q. 157.

[73] Neh. 8, Acts 13:15, 2 Cor. 3:15, 1 Tim. 4:13.

[74] Heb. 4:12 (ESV).

[75] Acts 20:32.

[76] Isa. 55:10-11.

[77] LC Q. 156.

[78] Deut. 8:3, Matt. 4:4.

[79] 2 Tim. 3:16-17 (ESV).

[80] LC Q. 155.

[81] 1 Tim. 4:13, 5:17.

[82] John 1:14-18; Heb. 1:1-2, 12:25; 1 John 1:1-3.

[83] 1 Tim. 3:1-7, 5:22; Titus 1:5-9.

[84] FOG X.C.2.

[85] 2 Tim. 2:15.

[86] 1 Tim. 3:2, Titus 1:9.

[87] FOG X.C.2.

[88] LC Q. 159 for here and what follows in this section.

[89] Acts 18:25, 2 Tim. 4:2.

[90] Mal. 2:7.

[91] 1 Tim. 4:10.

[92] 1 Tim. 4:16.

[93] Acts 6:2-4.

[94] 1 Cor. 2:4, 14:19.

[95] 1 Cor. 2:5.

[96] Jer. 23:28, Acts 20:27, 1 Cor. 4:1-2.

[97] Luke 24:25-27, 44-48; Rom. 10:4; 2 Cor. 1:20; Gal. 3:24.

[98] Luke 12:42, 1 Cor. 3:2, Col. 1:28, 2 Tim. 2:15, Heb. 5:12-14.

[99] Neh. 8:7-12.

[100] Acts 18:25; 2 Cor. 5:13-14, 12:15; Phil. 1:15-17; Col. 4:12.

[101] John 7:18; Acts 26:16-18; 1 Cor. 9:19-22; 2 Cor. 2:17, 4:2, 12:19; Eph. 4:12; 1 Thess. 2:4-6; 1 Tim. 4:16.

[102] Prov. 4:23; 1 Tim. 4:6-16, 6:20-21; 1 Tim. 1-4.

[103] Is. 52:7, Rom. 10:14-15.

[104] COF XV.I.

[105] Acts 20:27.

[106] LC Q. 160 for here and what follows in this section.

[107] Ps. 119:18, Prov. 8:34, Luke 8:18, Eph. 6:18-19, I Pet. 2:1-2.

[108] Heb. 10:25.

[109] Acts 17:11.

[110] Acts 17:11, 1 Thess. 2:13, 2 Thess. 2:10, Heb. 4:2, James 1:21.

[111] Deut. 6:6-7; Luke 9:44, 24:14; Heb. 2:1.

[112] Ps. 1.

[113] Prov. 2:1, Ps. 119:11, Luke 8:15, James 1:25.

[114] Ps. 119:11

[115] James 1:21

[116] Luke 8:4-15

[117] Ps. 92:1-4 (ESV).

[118] Ps. 33:1-3; see 1 Chron. 25 and 2 Chron. 29:25-30. In 1891 the General Synod approved the use of musical instruments in public worship.

[119] 2 Chron. 29:25, Eph. 5:19, Col. 3:16.

[120] Ps. 96:1-9.

[121] Ps. 57, Ps. 147:1-3, 1 Cor. 14:26, Col. 3:16-17, 2 Thess. 2:15-17.

[122] 1 Chron. 15:22, 1 Cor. 14:26

[123] Ps. 148; Ps. 150:6; Rev. 5:8-10, 14:1-3

[124] FOG I.A.2, X.B.1.a, XI.B.2.k-l.

[125] 1 Chron. 15:16-24, 1 Cor. 14:26.

[126] 1 Cor. 10:31, 14:26.

[127] 2 Chron. 29:25-30.

[128] Eph. 5:19, Col. 3:16, James 5:13.

[129] See above, V.B.2.d.

[130] In 1946 the General Synod approved the use of hymns in addition to the Psalms. The General Synod’s Committee on Worship maintains a list of those hymnals which are approved and recommended for use in ARP churches.

[131] Ps. 96:7-8

[132] Gen. 4:3-7, 14:20 (Heb. 7:1-9), 28:22

[133] Exod. 25:1-9; Lev. 27:30-34; Num. 7, 28, 29; Mal. 3:6-10

[134] Matt. 5:23-24, 23:23; Mark 12:41-44; Luke 20:25.

[135] 1 Cor. 16:2.

[136] Acts 20:7.

[137] Matt. 6:1-4.

[138] Acts 2:44-45, 4:34-35; 2 Cor. 9:7.

[139] 2 Cor. 8:9.

[140] 1 Tim. 3:16 (ESV)

[141] The Nicene Creed.

[142] Deut. 26:5-9.

[143] Deut. 6:4-6.

[144] Eph. 4:4-10, Phil. 2:6-11, 1 Tim. 3:16, and 2 Tim. 2:11-13 are usually offered as examples

[145] COF XXVII.I.

[146] SC Q. 92.

[147] COF XXVII.I, LC Q. 162.

[148] Acts 2:37-39; Rom. 4:11, 6:3; Gal. 3:27.

[149] Gen. 17:1-14, Matt. 28:19-20.

[150] Rom. 4:11-21.

[151] Gal. 3:27-29, 1 Pet. 2:10.

[152] Matt. 28:19-20, Rom. 6:1-14, 1 Cor. 10:21.

[153] LC Qs. 153-154, 161-177; SC Qs. 85, 88-98.

[154] COF XXVII.II, LC Q. 163.

[155] SC Qs. 32-38 concisely summarize the benefits secured to believers by Christ’s redemption.

[156] COF XXVII.III and XXVIII.VI, LC Qs. 161-162, SC Qs. 91-92.

[157] COF XXVII.III.

[158] COF XXVII.IV, XXVIII.II, and XXIX.III; FOG X.B.1.a, X.C.11.

[159] Matt. 28:18-19, Luke 22:19-20, COF XXVII.IV-V, LC Q. 164, SC Q. 93.

[160] COF XXVII.IV; FOG X.B.1.a, XI.B.2.k.

[161] LC Q. 165.

[162] COF VII.III-VI.

[163] COF VII.III, SC Q. 94.

[164] COF XXVIII.I; LC Qs. 165, 177.

[165] COF XXVII.I.

[166] Matt. 28:19.

[167] Matt. 28:19.

[168] Exod. 6:7; Lev. 26:12; Jer. 7:23, 11:4, 24:7, 30:22, 31:33, 32:38; Ezek. 11:20, 14:11, 34:30, 36:28, 37:23, 27; Hosea 2:23; Zech. 8:8, 13:9; 2 Cor. 6:16; Heb. 8:10; 1 Pet. 2:9-10.

[169] Exod. 4:22, John 1:12-13.

[170] COF XXVIII.VI.

[171] LC Q. 167.

[172] Tit. 1:2, Heb. 6:17-18.

[173] Rom. 6:3-14.

[174] 1 Cor. 12:13, COF XXV.II-IV, LC Qs. 62-63.

[175] Matt. 13:47-50.

[176] Eph. 2:19, 1 Tim. 3:15.

[177] COF XXV.II.

[178] COF XXVI.I.

[179] FOG V.B.

[180] Matt. 28:19-20

[181] COF XXVII.IV, XXVIII.II; FOG X.C.11

[182] Eph. 4:5, COF XXVIII.VII

[183] Rom. 3:4

[184] Acts 2:40-41, 16:32-33.

[185] FOG V.C.1.a.

[186] FOG V.C.1.a-d.

[187] FOG V.C.1.c.

[188] Eph. 2:19.

[189] 1 Cor. 7:14.

[190] Gen. 17:7, Acts 2:39, Gal. 3:16, COF XXVIII.IV, LC Q. 166.

[191] Gen. 17:10-13, 1 Cor. 7:14.

[192] FOG XI.B.2.c.

[193] Gen. 17:12, Lev. 12:1-3.

[194] Matt. 28:18-19; Acts 2:38, 15:5-29; 1 Cor. 7:18; Col. 2:11-12.

[195] Acts 2:38; 16:15, 33.

[196] Gen. 18:19; Deut. 6:4-9, 11:18-25; Ps. 78:5-8; Eph. 6:4.

[197] John 13:34-35.

[198] Gal. 6:1-2; Heb. 3:12-13, 10:23-25, 12:15-17.

[199] See (5) and (6) above.

[200] FOG V.A.2.

[201] LC Q. 168.

[202] COF XXIX.I.

[203] 1 Cor. 10:16, COF XXIX.VII, LC Q. 170

[204] John 6:26-59, LC Q. 170.

[205] COF XXIX.VII. SC Qs. 29-38 and LC Qs. 57-90 give a full discussion of these benefits.

[206] SC Q. 96; LC Qs. 168, 177.

[207] Matt. 26:29, Mark 12:25, Luke 22:18

[208] Rom. 5:6-11, 1 Cor. 11:23-26

[209] Luke 22:14-20, 1 Cor. 11:23-26.

[210] COF XXIX.I, LC Q. 168.

[211] 1 Cor. 10:16-17, COF XXIX.I.

[212] Acts 20:7; 1 Cor. 11:18, 20, 33.

[213] COF XXVII.IV, XXIX.III; LC Q. 169; FOG X.B.1.a.

[214] Exod. 24, Neh. 8-10, Acts 20:7.

[215] Luke 22:19, 1 Cor. 11:23-26

[216] Matt. 11:28-29

[217] Acts 3:19-20

[218] Ps. 34:8

[219] Rom. 5:6, 2 Cor. 5:21.

[220] 1 Cor. 11:28, SC Q. 97, FOG V.C.1.a. For further help on this, see LC Qs. 171-177.

[221] LC Q. 172

[222] 1 Cor. 11:27-29, LC Q. 173.

[223] Matt. 26:20-30, Mark 14:17-26, Luke 22:14-20, I Cor. 11:23-32, COF XXIX.III, LC Q. 169.

[224] Matt. 26:26-27, Mark 14:22-23

[225] Matt. 26:26-27, Mark 14:22-23, Luke 22:19-20, LC Q. 169.

[226] COF XXX.

[227] FOG XI.B.2.k.

[228] See DPW V.A.2 for the definition of the ordinary parts of worship.

[229] LC Q. 177, “…whereas the Lord’s Supper is to be administered often…as spiritual nourishment to the soul.”

[230] COF XXIX.IV.

[231] COF Note (h).

[232] 2 Cor. 13:14 (ESV).

[233] Gen. 14:19-20.

[234] Gen. 27:27-29.

[235] Gen. 49:1-27.

[236] Gen. 48:1-22.

[237] Numbers 6:22-27. See also Lev. 9:22, Deut. 21:5.

[238] Luke 24:50-51.

[239] 2 Cor. 13:14, Heb. 13:20-21, 1 Pet. 5:14b.

[240] Numbers 6:23-24.

[241] 2 Cor. 13:14.

[242] Rom. 16:25-27, Jude 24-25.

[243] Rom. 15:5-6, 13, 33.

[244] COF XXI.V.

[245] Ps. 65:1 (ESV).

[246] Num. 30, COF XXII

[247] Exod. 20:7, Eccl. 5:1-7

[248] Joel 1:14 (ESV).

[249] Joel 2:15-17, 1 Cor. 7:5.

[250] 2 Chron. 20:3, Esth. 4:16, Isa. 58:6-12

[251] Ps. 107:8 (ESV).

[252] Esth. 9:17-32, Ps. 107.

[253] Ps. 77:11.

[254] COF XXI.V.

[255] Esth. 9:16-28; John 10:22; Acts 4:23-31, 12:5.

[256] 1 Chron. 20:1-30; Acts 4:23-31, 12:5.

[257] Neh. 8-10.

[258] COF XX.II.

[259] Gen. 2:24 (ESV).

[260] Gen. 2:24, Matt. 19:5-6, COF XXIV.

[261] Gen. 2:18, Eph. 5:22-33

[262] Gen. 1:28.

[263] Mal. 2:14-15.

[264] 1 Cor. 7:2.

[265] Eph. 5:32.

[266] John 2:1-11.

[267] Matt. 19:5-6, Rom. 7:2-3.

[268] 1 Cor. 7:39

[269] Rom. 13:1-7, 1 Pet. 2:13-17

[270] See FOG XI.B.2.k

[271] Gen. 2:24-25; Deut. 24:1-4; Mal. 2:10-16; Matt. 5:31-32, 19:3-12; Mark 10:2-12; Luke 16:18; Eph. 5:22-33; Col. 3:18-19; I Pet. 3:1-7; COF XXII and XXIV; DPW V.C.1.

[272] Ps. 116:15.

[273] Ps. 23.

[274] John 11:36.

[275] Rom. 12:15, I Thess. 4:13.

[276] 1 Cor. 15:54-57, 2 Tim. 1:8-10.

[277] John 14:2-3.

[278] Luke 23:42-43, 2 Cor. 5:8.

[279] John 5:25-29

[280] Acts 6:6 (ESV)

[281] FOG I.A.1.

[282] Acts 2:33.

[283] Eph. 4:11.

[284] Acts 14:23; Phil. 1:1; 1 Tim. 3:1-7, 5:17; Titus 1:5-9.

[285] Acts 6:1-6, Phil. 1:1, 1 Tim. 3:8-13.

[286] Acts 6:6; 1 Tim. 4:14, 5:22.

[287] FOG VI.

[288] FOG XII.B.2.k.

[289] XI.B.2.f

[290] FOG III.C.6-12, XII.2.c, XII.2.s.

[291] FOG IX.E.1-4.

[292] BOD VIII.A.3, B.1.

[293] FOG IX.B.1

[294] FOG IX.D.3, X.D.2.g.

[295] Previously ordained ministers shall renew all their vows (FOG X.D.3.e). Previously ordained ruling elders and deacons are required to assume the obligations in Questions 5 through 7 (FOG IX.E.3).

[296] 1 Cor. 9:1-14, 16:15-16; 1 Thess. 5:12-13; 1 Tim. 5:17-20; Heb. 13:17; 3 John 5-8.

[297] FOG IX.D.4, X.D.3.f.

[298] FOG VI, IX.D.5, X.D.2.h.

[299] 2 Cor. 13:14

[300] FOG IX.D.6 for ruling elders and deacons; FOG X.D.2.i, X.D.3.g for ministers.

[301] 2 Tim. 4:1-5, FOG IX.D.6, X.D.3.h.

[302] 2 Cor. 8:19

[303] Possible New Testament examples may be found in 1 Cor. 16:3 and 2 Cor. 8:23.

[304] Heb. 12:28-29 (ESV).

The post The Directory of Public Worship appeared first on ARP Standards.

As Approved by the General Synod in 1974

With Amendments Through General Synod 2005

Theology of Church Discipline

1.1

The basis of all church discipline is the free love of God in Christ expressed in both mercy and judgment. The purpose of discipline is to bring about the reconciliation of man to God and man to man and to engage the people of God in the ministry of reconciliation, and to promote the peace, purity, and edification of the Church. Christian discipline is discipleship; it is the response of loving commitment to God in Christ as Lord that learns from Him as it obediently seeks to carry on His mission in the world. Under the rule of Christ expressed through the Church, discipline is that submission that frees the Christian for more effective service. Such service by the Church in the world demands a disciplined individual and corporate life. Each Christian is incorporated into the disciplined community and is responsible under its government for the total ministry of the body as the body is responsible for each individual and group in the Church. In this mutual responsibility, all are held accountable for the sake of the task of the whole body of Christ, remembering that each individual and group is finally responsible not to a church court, but to God.

1.2

Discipline is never to be perverted into the impossible and unnecessary effort to gain the gift of salvation, into a source of pride, or into the nourishing of the life of the Church as an end in itself. Whereas a certain structure is essential for the disciplined life, the mission of the Church is primary, and the rule of discipline is not rigid but open to change that will better accomplish this mission according to the Scriptures.

1.3

In this context of discipline, the Church, under the authority of the Lord, disciplines or guides, instructs, and controls its members and courts to enable them to serve God more effectively. The exercise of discipline is made necessary by the need more fully to reconcile Christian individuals or groups to God and one another, to prevent mercy from becoming a soft and finally cruel indulgence, and to control those whose words and actions may seriously hinder the witness of the whole body of Christ. Whereas each Christian has a responsibility for discipline, corporate discipline exercised in the name of the Church is to be undertaken only by the church courts of session, presbytery, and General Synod.

1.4

The constant responsibility of any church court to a situation calling for discipline is contrition by the court itself. The court will search for any ways in which what the court has done or failed to do has contributed to the problem requiring discipline. True contrition leads to that repentance which will cause the court to confess its own sin and need for forgiveness and to be more responsible. The court will submit itself constantly to the will of the Lord in searching the Scriptures and in prayer.

1.5

The court is to restrain the words and actions of those un-der its jurisdiction according to the particular circumstances. The criterion for corrective discipline is the teaching of the Scriptures and the standards of the Church. This is summed up in the good news that in response to God’s love, the Chris-tian loves God and his neighbor as himself and is engaged in the mission of the Church. Every effort will be made to accomplish any needed restraint by constructive criticism and verbal persuasion. If these means fail, then necessary censures will be employed in proportion to the offense and in consideration of all the circumstances.

1.6

In all things, the church court shall seek the repentance and restoration of the individual or group involved consistent with the higher responsibility of the court to carry on Christ’s work in the most effective way.

Offences and Censures

Offences

2.A.1

An offense is anything in the principles or practice of a church member or court which is contrary to the Holy Scriptures, the Constitution of the Associate Reformed Presbyterian Church, and the Westminster Confession of Faith and Catechisms.

2.A.1

Offenses are either personal or general, private or public but all offenses, being sins against God, are grounds for discipline. A personal offense is a violation of the law of God in the way of wrong done to some particular person or persons, including one’s own self . A general offense is a violation of the law of God not directed against any particular person. Private offenses are those known only to an individual or, at most, to a few persons. Public offenses are those which are generally known.

Censures

(See Chapter VII on the Application of Censures)

2.B.1

There are five ascending degrees of church censure: admonition, rebuke, suspension, deposition, and expulsion. When a lesser censure fails to reclaim the offender, the court shall consider the infliction of a higher degree of censure.

1. Admonition is kindly reproving an offender, warning him of his guilt and danger, and exhorting him to refrain from such conduct in the future.

2. Rebuke is a reprimand, a strong, authoritative expression of disapproval by a church court.

3. Suspension is temporary exclusion from receiving the sacraments or from a church office or from both. This censure becomes necessary when more serious offenses have been committed or when, notwithstanding admonition or rebuke, an offense is persistently repeated.

4. Deposition is depriving an officer of the Church of his office.

5. Expulsion is the judicial dismissal of an offender from membership in the church. This fearful censure is to be passed only for such errors or violations of the law of God as are grossly inconsistent with the Christian faith, or for obstinate persistence in grave offenses in the face of milder censures. Its purpose, like all censures, is to reclaim the member for Christ’s service.

2.B.2

The censures of the Church are in no case to be employed for any selfish or vindictive purpose.

Jurisdiction[1]

3.1

Original jurisdiction over church members, including non-communing members, and over elders and deacons as officers, is vested in the session of the congregation to which they belong.

3.2

Original jurisdiction over ministers is vested in the presbytery to which they belong.

3.3

In cases where the court having original jurisdiction is unable or unwilling to exercise jurisdiction, the next higher court may assume original jurisdiction upon demonstration of sufficient cause having been shown to the higher court.

3.4

A higher court has appellate jurisdiction in all cases appealed from a lower court.

3.5

Jurisdiction over members and ministers remains in the proper church court until the person involved comes under the jurisdiction of another church body.

3.6

Jurisdiction over members ceases upon their expulsion. Original jurisdiction by the presbytery over ministers ceases upon their deposition and dismissal to a particular congregation.

Private Procedure

4.1

When a personal offense has been committed, whether the offense is public or private in nature, the injured party shall use the means prescribed by our Lord for bringing the offender to a recognition of his wrong and shall exhaust every effort to effect a reconciliation.

1. a) He shall go in the spirit of Christian love and forgiveness and endeavor to reconcile the trouble between himself and the one who has committed the offense. (Matthew 18: 15).
2. b) If the breach cannot be healed privately, the injured party is to take with him one or more other members of the Church and repeat the effort to effect a reconciliation. (Matthew 18:16).
3. c) After a reasonable time, if it appears that the efforts to effect a reconciliation are in vain, the matter may be referred to the church court which has jurisdiction. (Matthew 18:17).

4.2

Personal offenses satisfactorily settled between the par-ties concerned are not, as a rule, to be inquired into by the church court. Judicial process by a church court, however, is not to be precluded in such cases where the personal offense is so generally known or of such a nature as to require judicial investigation.

4.3

In all cases of private offense, any one to whom the offense is known shall endeavor to effect a reconciliation without disturbing the peace of the Church.

4.4

An informer who has not taken these previous steps to effect a reconciliation is himself to be considered worthy of censure.

4.5

In certain cases, the person to whom the offense is know, before making any effort to remove it, may desire to obtain the counsel and assistance of the pastor or some officer in the Church. To seek such counsel and assistance in order to remove the offense privately is not only not censurable, but in some cases highly proper.

4.6

It is the duty of pastors and other session members to endeavor earnestly, according to the spirit of the Lord’s command, to handle all private offenses that may come to their knowledge and maintain the peace which is often disturbed by public process.

4.7

The peace and purity of the Church is best maintained when private offenses are resolved by the parties immediately involved and kept confidential.

Court Procedure

Procedure for Judicial Process

5.A.1

Judicial procedure is the orderly succession of legal proceedings in accordance with those principles and rules set forth in the Constitution of the Associate Reformed Presbyterian Church, and specifically in this Book of Discipline.

5.A.2

Offenses which are brought before a church court are those of a public and general nature or personal and private offenses that cannot be settled in a private way.

5.A.3

Whenever any charge of offense is referred to a church court for decision, the court shall, before even hearing the charge, determine whether every reasonable and appropriate effort has been made to settle the matter in a more private way.

5.A.4

Judicial process against an alleged offender shall not be instituted unless some reliable person or persons make the charge and undertake to substantiate it, or unless the court finds it necessary for the good of the persons involved and/or the Church to investigate the alleged offense.

5.A.5

If there is any doubt in the minds of two or more members of the court regarding whether the alleged offender is censurable or whether there is sufficient evidence to substantiate the charge, a committee shall be elected by the court to ascertain whether all required preliminary steps have been taken, whether there are probable grounds for an accusation, and whether, if charges are proved, they will constitute a censurable offense.

1. a) In its investigation, the committee (or the court) is to exercise great caution when charges rest chiefly on the testimony of persons who are or have been at enmity with the accused, who have the reputation of being untruthful or quarrelsome, or who have prospect of some temporal advantage from the charges.
2. b) Anyone who brings charges shall be previously warned that if there is a failure to show reasonable grounds for the charges, the accuser may himself be censured for slander. The committee (or the court) will drop any charges based on rumors or other common report unless some particular offense is specified, is widely believed, and raises a strong possibility of the guilt of the accused.
3. c) If the committee finds that the case does not require judicial process or that there is insufficient evidence to substantiate the charge, the committee will recommend that the matter be dropped. If the investigation indicates that charges should be made, the committee shall prepare the charges for presentation to the court.

5.A.6

A person who may consider himself injured by a rumor, more or less current, may request an investigation for his own vindication. If the court grants the request, it may elect a special committee to make the investigation and report in writing. A record of the results may conclude the matter. If the committee finds that charges should be made, it shall prepare the charges for presentation to the court.

5.A.7

Before proceeding with any judicial process, the court, or a committee appointed by the court, should seek by private conference with the accused to avoid, if possible, the need for actual judicial process.

5.A.8

If the offender confesses, the way is clear for the court either to restore him or to impose such censure as the welfare of the offender and/or the Church may require.

5.A.9

The original and only parties in a case of process are the accuser and the accused. The prosecution is always initiated by a court in the name of the Associate Reformed Presbyterian Church. The prosecutor is always the representative of the Church, whether he voluntarily brings the charge and is permitted by the court to prosecute it or whether he is a member of the court appointed by the court to act as prosecutor. In appellate courts, the parties are known as appellant and appellee.

5.A.10

When the judicial process is initiated, the court shall appoint one or more of its members (in a case before the session, any communing member of that congregation may serve) as a prosecuting committee to prepare the indictment and conduct the case in all its stages in whatever court until the final decision is reached. Any appellate court before which the case is pending may appoint one or more of its own members to assist in the prosecution. No one is to be admitted as prosecutor who is personally biased or at enmity with the accused, who is not of good reputation, or who may have some temporal advantage in view.

5.A.11

When any church officer has been cited for process, all his official functions may be suspended at the discretion of the court pending the trial, but this shall not be construed as a censure.

5.A.12

In any trial neither the accused, his counsel, nor the prosecutor shall perform any function of a voting member of the court.

5.A.13

Prosecution for the alleged offense should begin as soon as possible, but it must begin within one year from the time of the alleged commission of the offense or from the date it is reported to the court of jurisdiction.

5.A.14

The accused person may appear on his own behalf, or if he prefers, he may be represented by any member or members of the Church subject to the jurisdiction of the court. Any counsel appearing before the court must sign a statement that he has not and will not accept any fee or other emolument beyond necessary expense for any service rendered as counsel for defense or prosecution.

5.A.15

If the accused is absent and not represented by counsel, the court shall appoint as counsel one or more members of the Church subject to the jurisdiction of the court.

5.A.16

It is incumbent on every member of a court engaged in the trial of offenders to bear in mind the injunction: “if a man is overtaken in any trespass, you who are spiritual should restore him in a spirit of gentleness. Look to yourself, lest you too be tempted” (Galatians 6:l)

5.A.17

Every charge must be presented to the court in writing and must state the alleged offense with the specifications of the facts relied upon to sustain the charge. Each specification shall declare, as far as possible, the time, place, and circumstances of the commission of the alleged offense, and shall be accompanied with the names of the witnesses and the titles of records and documents to be cited for its support.

5.A.18

When an offense, alleged to have been committed at a distance, is not likely otherwise to become known to the court having jurisdiction, it is the duty of the court within whose bounds the offense occurred, after satisfying itself that there is reasonable grounds of accusation, to send notice to the court having jurisdiction.

5.A.19

A charge shall not allege more than one offense. Several charges against the same person, however, with the specifications under each of them, may be presented to the court at the same time and may be tried together. A vote on each charge must be taken separately.

Trial Procedure

5.B.1

Before beginning a trial, the court shall decide whether it shall try the case or refer the judicial case for hearing and decision to a judicial commission elected by it.

5.B.2

Judgment shall not be rendered in a case by any members of a court or commission who can benefit personally form the decision, who is closely related to either party, who had been active for or against either party in the matter embraced in the charge, who has personal enmity toward either party, or who has prejudged the case. Any member may be challenged by either party at and only at the first opportunity when the court meets for trial. The decision about the challenge shall be made by the remaining members of the court.

5.B.3

When the court begins consideration of an alleged offense, the charge and specifications shall be read. Except by consent of both parties, the only other actions to be taken at the first meeting of the court shall be:

• 1) To appoint the prosecution committee,
• 2) to furnish the accused with a copy of the charge and specifications including the times, places, and circumstances, if possible, and with the names of all witnesses then known and titles of records and documents that maybe offered in support of the charge,
• 3) to cite all parties and their witnesses to appear and be heard at another meeting for the trial, which, except in an appellate court, shall not be sooner than two weeks after such citation.

5.B.4

The citation must specify the name of the accused, the court before which he is to appear, the time, and place. It is to be accompanied with a copy of the charge. The citations shall be issued and signed by the court’s moderator and/or clerk, who shall also furnish citations for such witnesses as either party shall name. The accused shall not be required to disclose the names of his witnesses. Citations are issued only to members of this denomination. Other persons can only be requested to attend. Citations shall be served personally or by registered mail to the last known place of residence. Before proceeding to trial, it must be clear that all citations have been served as indicated. If anyone who is a member of the denomination fails to obey the citation, he shall be cited a second time. The second citation shall include notice that if he does not appear and plead and/or testify at the time appointed, unless providentially hindered (which he must make known to the court), he shall be considered guilty of disobedience and contempt and may be censured for that offense. The time allowed for responding to a second citation shall be set by the court with proper regard for all the circumstances.

5.B.5

When an accused person refuses to appear or plead after a second citation, the court shall enter the fact on its records, together with the nature of the offense charged, and the person shall be suspended from the sacraments and/or any office held in the Church. When the censure of suspension is imposed upon an accused person for refusing to ap-pear or plead, the court will ordinarily proceed no further with the trial. It may, however, if circumstances require it, and if it is sure the citation was received, proceed to trial on the merits, despite the absence of the accused, and impose whatever censure it finds warranted. In this event counsel would be appointed to represent the interest of the accused person during the trial.

5.B.6

At the meeting when the citations are returnable, the accused may request a change in the time of meeting be-cause of inability to be present or because of the need for additional time to prepare his defense. The accused or his counsel shall appear. He may file objections and be heard on the regularity of the organization, the jurisdiction of the court, the right of any member to participate in the trial, the sufficiency of the charges and specifications in form or legal effect, or any other substantial objections affecting the order or regularity of the proceeding. The court shall consider all such preliminary objections or charges which do not change their general nature. If the proceedings are found in order and the charges, if proved, are censurable, the accused shall be called to plead “guilty” or “not guilty.” If the plea is “guilty,” the court may deal with him according to its discretion. If the plea is “not guilty,” or if the accused declines to answer, a plea of “not guilty” shall be entered on the record, and the trial shall proceed.

5.B.7

The following trial order shall be observed:

• 1) The moderator or commission chairman shall charge the court to recollect and regard their high responsibility as judges of a court of Jesus Christ.
• 2) The indictment shall be read and the answer of the accused heard.
• 3) The witnesses for the prosecutor and then those for the accused shall be examined, with either party being entitled to call rebuttal witnesses.
• 4) The parties shall be heard – first the prosecutor and then the accused – and the prosecutor shall close.
• 5) The prosecutor and the accused, their counsel and all non-members of the court shall withdraw, the roll shall be called, and then members may express their opinion in the case.
• 6) A ballot vote shall be taken on each charge separately, with a majority necessary to convict.
• 7) Keeping in mind that the purpose is to correct and restore and not to punish as an end in itself, the court shall determine what censure, if any, shall be inflicted.
• 8) The parties shall be recalled, the verdicts announced, and judgments entered on the records. It is then in order at once, in any court except the highest, to give notice of appeal. Such notice must be filed with the moderator or clerk of the court within two weeks after adjournment of the court.

5.B.8

Before or during the trial of a case prior to completion of receiving all evidence, any member of the court who expresses his opinion on its merits to either party or to any member of the court, or to any person not a member of the court, or who absents himself from any session without the permission of the court for reasons satisfactory to the entire court, shall be thereby disqualified from taking part in sub-sequent sessions.

5.B.9

If there are questions as to order or evidence arising in the course of the trial, the questioning parties shall have an opportunity to be heard. The question shall be decided by the moderator, or chairman, subject to an appeal to the court to be determined without debate.

5.B.10

At any stage of the trial the court may decide by a vote of two-thirds of the members present to sit in private session with all non-voting members excluded.

5.B.11

The charge and specifications, the plea, all the testimony, and the judgment shall be entered on the minutes of the court. The minutes shall also include all the acts and orders of the court relating to the case, with the grounds therefore together with any notice of appeal, with the grounds therefore. All of this, together with the evidence in the case duly filed and authenticated by the clerk, shall constitute the record. The parties shall be allowed copies of the whole record at their own expense, if they request them. In case of appeal, the lower court shall transmit the record, or a certified copy, to the higher court. Nothing not contained in the record shall be taken into consideration by the higher court without consent of the parties in the case. After the final decision in a higher court, its judgment shall be sent down to the court in which the case originated.

General Procedure

5.C.1

If the convicted party refuses to submit to the censure, the court may impose a higher censure for disobedience.

5.C.2

The court shall use its own judgment as to when it is necessary to pronounce sentence in public. When the ends of public edification can be as well served, private censure is to be preferred.

5.C.3

A church officer under process shall retain the right to deliberate and vote in other matters unless suspended by the court until completion of investigation and/or trial.

5.C.4

Church courts are to be careful not to involve in the shame and severity of a judicial process errors and irregularities which do not strike at the vitals of doctrinal and practical godliness and/or which may be removed by private admonition and reproof.

5.C.5

Whenever a church officer willfully and habitually fails to be engaged in the regular discharge of his official functions, it shall be the duty of the court having jurisdiction, at a stated meeting, to inquire into the cause of such dereliction, and, if necessary, to institute judicial proceedings against him for breach of his covenant engagement. In such a case, the clerk shall, under the order of the court, forthwith deliver to the individual concerned a written notice that, at the next stated meeting, the question of his being so dealt with is to be considered. This notice shall distinctly state the grounds for this proceeding. The party thus notified shall be heard in his own defense. If the court decides that his neglect proceeds from his want of acceptance to the Church, or from his lack of interest in the work of his office, it may divest him of his office without censure, even against his will, a majority of two-thirds being necessary for this purpose. The Church officer may appeal from this decision as if he had been tried after the usual forms.

5.C.6

When a presbytery divests a minister of his office without censure, his church shall be declared vacant; but when he is suspended from office, it shall be left to the discretion of the presbytery whether the censure includes the dissolution of the pastoral relation.

Witness and Evidence

6.1

Every court shall be its own judge as to who shall be admitted as witnesses in a case. Either party has the right to challenge any witness that may be called to the stand, giving his reasons for the challenge, and the court shall decide whether the witness shall be allowed to testify.

6.2

The accused party may be allowed, but shall not be compelled, to testify and no inference of guilt may be drawn from his failure to testify, on the demand of the accused.

6.3

The credibility of witnesses, or the degree of credit to be given to their testimony, may be affected by relationship to either of the parties, by interest in the result, by want of proper age, by weakness of understanding, by defect in any of the senses, by enmity to the accused, by personal character, and by various other circumstances to which the court should carefully attend and for which it should make due allowance in its decision.

6.4

Private writings and printed publications, the genuine-ness and authorship of which are clearly established, shall be received as evidence of the author’s opinion.

6.5

Husbands and wives, parents and children, shall not be required to testify against each other.

6.6

The records of a church court, or any part of them, whether original or transcribed, attested by the moderator and the clerk, or by either of them, shall be received as legal evidence in any other court.

6.7

Where it may not be practicable for witnesses to appear at the trial, the court may request another court to take their evidence or it may appoint a commission for this purpose, due notice in either case being given to the opposite party. Evidence thus taken shall be received as if taken in the presence of the court.

6.8

The testimony of a witness in a different case in which the accused was not a party and had no opportunity to cross-examine shall not be admitted as evidence of the truth of the matters to which the witness testified.

6.9

Hearsay evidence is not to be received except when it would be admitted in courts of law.

6.10

No private knowledge possessed by members of the court shall be allowed to influence their decision. A member of the court who is called on to testify in the case may not vote on any matter in the trial except with the approval of both parties.

6.11

Circumstantial evidence may be received either to corroborate positive testimony or as conclusive when it is of such character as to produce full conviction on the mind of the court.

6.12

When a charge depends entirely upon the testimony of witnesses, at least two credible witnesses shall be necessary to establish the charge. But the testimony of one witness corroborated by good circumstantial evidence, may be considered sufficient to establish the charge when there is no conflicting evidence.

6.13

In cases of common report, the testimony of several different witnesses to different acts of the same kind may be considered sufficient to establish the charge.

6.14

If after trial before any court new testimony is discovered which the accused believes important, it is his right to ask a new trial and it is within the power of the court to grant his request. No person who has been found innocent, however, shall be re-tried for that same offense.

6.15

If in the prosecution of an appeal, new testimony is offered, which, in the judgment of the appellate court, has an important bearing on the case, it is proper for the court to refer the case to the lower court for a new trial, or, with the consent of parties, to take testimony and proceed with the case.

6.16

Before giving his testimony, every witness is to be solemnly admonished by the moderator or chairman, that his testimony is given as before the Lord and that he is to tell the truth, the whole truth, and nothing but the truth.

6.17

Witnesses who have not yet been examined shall not be present during the examination of another witness if either party demands their exclusion.

6.18

Witnesses are to be examined in the presence of the accused or his counselor, who are at liberty to cross-examine them. The same privilege belongs to the prosecutor and to every member of the court. All questions are to be asked with the permission of the moderator or chairman, and no frivolous or non-pertinent questions are to be allowed.

6.19

The testimony of each witness is to be taken down in writing, mechanically reproduced and read to him for his approval and signature, and then filed among the permanent records of the court.

6.20

If the testimony taken during the trial proves an offense properly denominated by another name than that charged in the accusation, the accused, while he is to be acquitted of the specific charge of the accusation, may be found guilty of that which appears in the proof.

Application of Censures[2]

7.1

When a court shall have completed its deliberation concerning an accused offender and shall have found him guilty, the court, unless it has received a written notice of appeal within two weeks after the decision has been rendered, shall proceed to apply the appropriate censure. All censures may be administered or announced in the absence of the offender, but not without due notice having been given the offender. As in previous judicial proceedings, the court shall, in the application of censures, remind itself that the purpose of Christian discipline is the redemption of the offender.

7.2

Admonition: this censure is to be administered in private.

7.3

Rebuke: where the offense is private, or where the witness of the church will not be injured thereby, the rebuke shall be in private. But where the offense is public, the rebuke shall ordinarily be pronounced in public. In either case, a statement of the offense shall accompany any rebuke.

7.4

Suspension: this censure should generally be indefinite in its duration, continuing until the person suspended gives such evidence of repentance as may warrant its repeal. The good of the offender and/or the Church may require that the offender be suspended for a definite length of time, even though he confesses his sin and gives evidence of repentance. This censure should, as a rule, be announced in the Church by a representative of the court. If in the judgment of the court, however, the good of the offender and/or the Church requires, this censure may be administered privately.

7.5

Deposition: the censure of deposition is to be announced in the Church by a member of the court. The censure of deposition passed on a pastor shall be publicly read to his congregation by a representative of the presbytery, who shall then declare the pulpit vacant. Only in rare cases of gross offense, the good of the offender and/or the Church may require that the offender, even though he confesses his sin and manifests repentance, be deposed from office. Except in such cases, deposition is to preceded by suspension to give time for careful consideration before deposition is imposed. In the case of a pastor who confesses his sin and manifests repentance, and yet the presbytery moves to depose him, upon deposition his name shall be removed from the roll of the presbytery and the presbytery shall dismiss him to a particular Associate Reformed Presbyterian Church or other Christian Church that will agree to receive him as a member and offer him spiritual care and pastoral oversight. The presbytery may recommend that the deposed minister, if he be under suspension from the Lord’s Table, be received as a member by the particular church under the censure of suspension (BOD V.A.8) until he gives such evidence of repentance as may warrant its repeal.

7.6

Expulsion: the officiating minister shall read the decision of the court in the presence of the congregation and recount the steps taken in the case, showing the necessity of this censure. He is then to lead the congregation in prayer for both the church court and the offender. After the announcement of the censure, he is to instruct the members of the church that expulsion does not destroy the bonds of natural and civil relations. Nor does expulsion relieve them from their Christian responsibility to witness to the love of God to the expelled person. The session, when it considers this censure necessary, may refer the matter, along with a full record of the proceeding, the evidence in the case, and its recommendations, to the presbytery. The presbytery may then order such censures as it deems proper to be imposed by the session.

7.7

In all cases of censure by lower church courts, the offender shall be advised of his right of appeal to a higher court.

Withdrawals

Ministers

8.A.1

When a minister unites with another denomination without a letter of transfer, his presbytery, after assuring itself of his withdrawal, shall remove his name from the roll and record his withdrawal and his ministerial standing. When the interest and the honor of the Church requires, the presbytery shall inform the body with which the minister has connected as to his ministerial standing.

8.A.2

If a minister notifies the presbytery that he can no longer adhere to the standards of the Church due to a change in his doctrinal views, the presbytery shall endeavor to resolve his difficulties. Upon failure to resolve, the presbytery shall grant the minister a certificate indicating his relationship to the presbytery, stating reasons for his separation from the presbytery, enter the facts on the record, and remove the minister’s name from the roll.

8.A.3

If a minister desires release from the office of the ministry, he shall notify presbytery. The presbytery shall consider his request and being satisfied that the reasons for release are sufficient, shall without censure, grant the request and enter the facts upon the record.

8.A.4

In the event a minister ceases entirely to exercise the duties of his office, devoting himself to other pursuits without satisfactory reason, the presbytery shall endeavor to persuade him to return to his work of the ministry. If unsuccessful in their persuasion, the minister’s name shall be removed from the roll with entry of the facts upon the record. These circumstances may constitute a censurable offense.

8.A.5

In the event a minister becomes involved in areas of work outside the normal bounds of General Synod, his presbytery shall have the responsibility of determining his voting status.

Elders and Deacons

8.B.1

If an elder or deacon decides that he is unable to discharge the duties of his office or that for some other reason his service is not for the good of the congregation, he shall so notify the session. The session, if unable to resolve these difficulties, shall release the officer from his duties, either temporarily or permanently, as conditions dictate. The re-corded facts and action taken by the session shall be reported to the presbytery.

8.B.2

If an elder or deacon ceases entirely to exercise the du-ties of his office, the session shall endeavor to persuade him to perform his duties. If unsuccessful in their persuasion, the name of the officer shall be removed from the roll of officers with entry of the facts upon the record. These circumstances may constitute a censurable offense.

8.B.3

Under circumstances in which the session feels incompetent to act on such cases, the matter, including a full statement of facts, shall be referred to the presbytery for action.

Church Members

8.C.1

A member uniting with another church body without a certificate of transfer shall have his name removed from the roll of the congregation after the session assures itself of this change of membership.

8.C.2

A church member shall notify the session if his doctrinal views have so changed that he can no longer adhere to the standards of the Church. The session, if failing in its attempts to change his views, shall make record of the facts and remove his name from the roll.

8.C.3

If a member habitually absents himself from the communion table and gives other convincing evidence of indifference to his religious obligations, he shall be privately ad-monished. Should private admonition fail, the session shall apply whatever higher censure it deems necessary.

8.C.4

The congregation shall normally be informed of any withdrawal or removal of a church member’s name from the roll by censure.

8.C.5

The session shall endeavor to communicate with members who have moved beyond the geographic boundaries of the congregation. Such members shall be retained on the roll so long as interest in the congregation is maintained. After one year the session may either drop such names from the roll or transfer members to the list of inactive members.

Restoration

9.1

Restoration is the culmination of the element of mercy in the discipline of the Church; therefore, it is to be regarded as the goal of judgment. There is no degree of guilt which automatically precludes the restoration of an offender to full church privileges, following satisfactory evidence of repentance and reformation.

9.2

An offender is to be restored by the same authority which censured him or by the authority of a higher court.

9.3

The act of restoration may be publicly announced or privately conveyed. The court shall determine the option based on the good of the offender and/or the Church.

9.4

An offender desiring restoration shall make application to the court by which he was censured, acknowledging his offense and expressing his desire to be restored to the privileges of the Church. The necessity of initiative on the part of the offender is in no manner to be seen as releasing the Church from its responsibility in pursuing the repentance and restoration of the offender.

9.5

The Court is to consider carefully the request of the offender with the evidence of his repentance; and if satisfied of his sincerity and of the earnestness of his purpose to live a Christian life, the court is to remove the sentence and to restore him to the privileges of the Church.

9.6

In the case of expulsion, when the session has referred the matter to the presbytery for the ruling on the censure imposed, the session shall in like manner refer the restoration to the presbytery along with the evidence in the case. The presbytery, if satisfied of the sincerity of the offender’s repentance, shall issue a warrant to the session for the act of restoration.

9.7

An officer who has been suspended or deposed from office and has had the privileges of the Church suspended is to be restored to the church privileges on satisfactory evidence of repentance. He is not to be restored to the exercise of his office until such time that the witness of the Church will not be impaired by such restoration.

9.8

When an offender has been restored he is, as one forgiven through Christ who claims God’s covenant promises, to be received by the Church as a brother.

Procedure for Transfer of Jurisdiction

Introduction

10.A.1

Transfer of jurisdiction to a higher court is provided in order to remedy, in an orderly way, wrongs that may be done. When those who had no concern in the origin of proceedings review and confirm or amend the proceedings judgments, the possibility of permanent wrongs is reduced as much as our present imperfect state allows.

10.A.2

The decisions of all church courts, with the exception of the highest, are subject to investigation by a higher court. The decision of the lower court may be brought before the higher court by review, reference, appeal, complaint, or declinature

Review

10.B.1

The records of all lower courts are subject to the review of the next higher court at any time the higher court shall require.

10.B.2

In reviewing the records of a lower court, it is proper for the higher court to examine: first, whether the proceedings have been constitutional and regular; second, whether the proceedings have been equitable, faithful, and prudent; third, whether the proceedings have been properly recorded.

10.B.3

The review may be conducted by a committee of the court which shall make its report at the meeting at which it was appointed. If any censure or correction appears to be necessary, the members of the lower court present shall be heard in defense, and then the higher court shall make its judgment on the matter. This judgment shall be entered both on the records of the court and on the records reviewed.

10.B.4

If the review indicates irregular proceedings which require correction, the lower court shall be required to review and correct its proceedings, and to report the correction to the higher court as soon as possible.

10.B.5

No judicial decision shall be reversed by a court sitting in review unless the decision is regularly brought to the court by appeal or complaint.

10.B.6

If, however, the higher court is advised of unrecorded neglect and/or irregularities of a lower court, it shall cite the lower court to appear and answer the charges. If the charges are found to be true, the higher court shall impose such censures and give such orders as it may judge necessary in the case.

Reference

10.C.1

A reference is a written representation made by a lower court to a higher court for advice or other action on a matter pending before a lower court.

10.C.2

Among proper subjects for reference are matters which are new, delicate, or difficult; which have produced a serious division among the members of the lower court; or with which a number of the members are so connected as to render it improper for them to sit in judgment.

10.C.3

In making a reference the lower court may ask either for advice or for final disposition of the matter referred. In case of referral for advice, the effect is to suspend the judgment of the lower court. In the case of referral for trial decision, the effect is for the lower court to relinquish jurisdiction to the higher court.

10.C.4

A reference may be presented to the higher court by one or more representatives appointed by the lower court for this purpose, and it should be accompanied with the records necessary for proper understanding and consideration of the matter referred.

10.C.5

In cases of reference for advice the higher court ought, as a rule, to give the advice asked for. It may, however, in cases of reference for decision, decline to give judgment, and remit the whole case, with or without advice, to the court referring it.

10.C.6

Notice of reference must be given to parties concerned in the case, and all evidence should be duly prepared and in readiness so that the higher court may be able to hear and issue the case with as little delay as possible.

Appeals

10.D.1

An appeal is a legal proceeding by which a case is brought from a lower to a higher court for rehearing. The effect of an appeal is to suspend all further proceedings in the case, including the sentence, until the case has been finally decided in a higher court. If a sentence of suspension or deposition be appealed from, however, it shall be considered in force until the matter is decided.

10.D.2

An appeal can normally be made only by an accused party, called the appellant, who has submitted to a regular trial. An appellant who has not submitted to a regular trial is not entitled to an appeal.

10.D.3

An appeal can be made only to the next higher court, except with the express consent of that court.

10.D.4

An appeal may be made either from a definite sentence or from any particular part of the proceedings. The grounds for an appeal include matters such as any irregularity in the proceedings of the lower court; hindrance of procedural rights; refusal of reasonable indulgence to a party on trial; receiving improper or declining to receive proper evidence; rendering a decision before all testimony is taken; evidence for bias or prejudice in the case; and an unjust or mistaken sentence.

10.D.5

The appellant must make his appeal, together with the reasons for it, in writing, either to the court hearing his case before it adjourns or to the moderator or the clerk of that court within ten days after the judgment appealed from is pronounced. The appeal, however, should not be refused if reasons for unavoidable delay can be demonstrated.

10.D.6

The appellant shall lodge his appeal, with the reasons for it, with the clerk of the higher court prior to the beginning of its next regular meeting. The clerk of the lower court appealed from shall send the full record of the case or a certified copy to the higher court by the same time.

10.D.7

Evidence that has come to light at the first trial may be presented by either the appellant or appellee in an appeal.

10.D.8

The higher court may, at its own discretion, appoint one or more of its members to assist in the presentation of the case to its court.

10.D.9

After a higher court has decided that an appeal is in order and that it should be considered by the court, the following procedures are to be followed:

• 1) reading the appeal, with the reasons for it;
• 2) reading the record of the case, which may include the whole record or only that part of it against which appeal is being made;
• 3) hearing the parties, the appellant having the right of opening and closing the argument;
• 4) taking the vote, with members having the right to vote either to sustain, to sustain in part, or not to sustain the appeal.

10.D.10

If the appeal is sustained, either in whole or in part, the judgment of the lower court is set aside, and the court may either close the case, if further proceedings are unnecessary; it may try the case itself; it may send the case back to the lower court for a new trial; or it may remit the case back to a lower court for the purpose of amending the record, if it appears incorrect or defective.

10.D.11

If the appeal is not sustained, the judgment of the lower court is upheld.

10.D.12

The decision of the higher court shall be recorded and a copy of it shall be sent to the lower court.

10.D.13

If after entering his appeal, the appellant does not appear before the higher court either in person or by counsel at its next meeting following the date of his notice of appeal, the appeal shall be treated as abandoned and the judgment of the lower court shall stand, unless the appellant can furnish the court with satisfactory explanation of his failure to appear.

10.D.14

In cases where an appeal would necessarily and injuriously delay proceedings, it is proper for the lower court to refuse to admit an appeal and proceed with the trial. In such cases the party refused an appeal may register his complaint with the next higher court.

Complaints

10.E.1

A complaint is a representation made to a higher court in respect to a decision of the lower court regarded as being irregular or unjust.

10.E.2

It differs from an appeal in that it does not suspend proceedings in the case and is the privilege of any one under the jurisdiction of the court. In judicial cases, however, a party declining to appeal shall not be allowed to enter a complaint.

10.E.3

Complaints are usually to be entertained only where the complainants do not have the right of appeal or where an appeal is refused.

10.E.4

A complaint brings the whole proceedings of the lower court in the case under review of the higher, and if the complaint is found to be well grounded, the higher court may not only reverse the decision of the lower court, either in whole or in part, but may also subject it to such censure as the case may require.

10.E.5

The same rules of procedure are to be allowed in com-plaints as in appeals.

Declinature

10.F.1

A declinature is the refusal of a party under process to submit to trial by that particular court.

10.F.2

Declinature is warrantable where the court betrays unfairness or partiality; where it prejudices the case; where it goes beyond its lawful authority; or where it permits persons closely related to either party, at enmity with either party, or who have themselves been active as parties to sit and vote in the case after they have been challenged.

10.F.3

A declinature is to be admitted by a court only when it is accompanied with reasons and notice of appeal. It in no case ends the matter, but only removes it by appeal to the higher court, where it is to be considered according to the rules already given.

Matters Unprovided For

11.1

Any matters of discipline or details of process not provided for are left to the judgment of the court having jurisdiction in the case. The court, however, is to be governed by the general principles and rules set forth in the Constitution of the Associate Reformed Presbyterian Church, and specifically in this Book of Discipline.

[1] Amendment No. 1, III.6., June 8, 2005

[2] Amendment No. 1, VII.5, June 8, 2005

The post The Book of Discipline appeared first on ARP Standards.

Revised by the Special Committee to revise the Form of Government

Approved By the General Synod June 11, 2014

The Church

God the Father the source of all Authority

1.1

God the Father is the source of all power and authority.[1] No authority, either civil or ecclesiastical, exists except that which God has established in His Word.[2] Civil authority is instituted by God the Father through civil offices.[3] Ecclesiastical authority is instituted through the officers of the Church in the name of Christ, Son of God and Redeemer.[4] God’s authority is given to serve and build up others for His glory.[5]

Jesus Christ, the King and Head of the Church

1.2

God the Son is the wonderful Counselor, mighty God, everlasting Father, and Prince of Peace upon whose shoulders God the Father has placed His eternal government.[6] Jesus Christ has been granted authority over all people and all rule by the Father.[7] Therefore, Jesus Christ is the only King over all authority8[8] and the only Head of the Church.[9] Jesus Christ as King and Head has given the gift of Kingdom authority to the Church’s officers to enforce God’s laws and to establish God’s reign.[10]

God the Spirit, Guide into God’s Word and Gospel Ministry

1.3

God the Holy Spirit is the guide into the Scriptures[11] directing the use of authority in the ministry of the Church.[12] Church authority is exercised honorably and orderly through the proper use of God’s Word.[13] Under the heavenly reign of the ascended Christ God’s Spirit exercises authority by calling men to positions of authority in the Church.[14] Christ’s functions of Prophet, Priest, and King are effectually applied by God’s Spirit through human Gospel ministry.[15]

Nature of the Church

1.4

There is but one Church set forth in the Scriptures. This Church in all ages is one and the same, and consists of those who by faith are in the Lord Jesus Christ.

1.5

The visible unity of the Church, though obscured, is not destroyed by its division into different denominations of professing Christians; and all of those maintaining the Word and sacraments of the Lord Jesus Christ in their fundamental integrity are to be recognized as branches of this one visible Church.

1.6

The ministry, laws, worship, and sacraments of the New Testament Church were given either directly by Christ Himself, or by His Apostles after His ascension and the gift of the Holy Spirit, or have been formulated by inference from and in agreement with their teachings.

Mission and Message of the Church

1.7

All that the Church says and does is to be a witness to Jesus Christ, God’s living Word, as He is spoken of in the Holy Scriptures, God’s written Word. God has sent His Church into the world to present Jesus Christ through preaching, witnessing, teaching, sacrament, worship, and corporate living. All of the Church’s people, in every phase of their lives, are to be God’s ministers to the world by being servants of His Son, the King of the Church.

1.8

God the Father has given the Holy Spirit through Christ to the world[16] to reveal and to make the ministry of the Church effective.

1.9

The message of the Church’s ministry is the message of reconciliation. Through the varieties of its ministry, the Church is to bear witness that “God was in Christ reconciling the world to himself…”[17] to the end that all people might be reconciled both to God and to one another.

1.10

Within the provisions of this section on the Mission and Message of the Church, the General Synod, may from time to time, by a two-thirds vote adopt and publish more specific and concise mission statements.

The Government of the Church

General Statement- The Church’s need for Government

2.1

In order that the Church shall fulfill its calling as given by God, it is necessary that its ministry be directed in an orderly manner. Government rooted in and defined by Scriptural example and instruction is the means of accomplishing such necessary direction and order.[18] Leadership and authority, both of which are necessary to government[19], are defined for the ARPC by this Form of Government.

2.2

While the Scriptures do not teach a detailed form of Church government, the Presbyterian form as adopted by the ARPC is agreeable to and founded upon the Old and New Testaments.[20] The Presbyterian form of Church government is government by presbyters (elders) assembled in Church courts.[21]

The Presbyterian Form of Church Government- A Historical Statement

2.3

The Presbyterian form of Church government was given its first modern form by John Calvin in Geneva in 1542. Church men from other countries, including Scotland’s John Knox, studied under Calvin and developed a strong attachment to the principles of Presbyterianism. Knox, upon his return to Scotland in 1560, adapted Presbyterianism for Scottish purposes in the first “Book of Discipline”-the basis for the government of the subsequent Church of Scotland, and for the government of all those denominations having their roots in the Reformation Church of that country. Andrew Melville’s “Second Book of Discipline,” ratified in 1581, brought Presbyterianism closer to its present form.

2.4

The Westminster Assembly, which met in London in 1643, wrote, in addition to our Confession of Faith and Catechisms, the “Form of Presbyterian Church Government,” which was subsequently adopted in England, Ireland, and Scotland. The Associate Church (1733) and the Reformed Presbyterian Church (1743) both continued to adhere to this document as the basis for their Church law in their separate organizations and later carried it with them to America. The union of these two bodies into the Associate Reformed Church in Philadelphia on November 1, 1782, accepted this Westminster “Form” as well, reserving the right “to adjust the circumstances of public worship and ecclesiastical policy to the station in which divine Providence may place us.”

2.5

In 1799, the book of Church government was revised and adopted, and included as a part of the one-volume “Constitution” of the ARPC (together with the Confession of Faith, the Catechisms, a book of discipline, directories for public and private worship and several appendices). When the Associate Reformed Synod of the South withdrew from the parent Church in 1822 to form an independent denomination, it continued to subscribe to this document until, in 1903, prompted by the question of the use of musical instruments in Churches, a new revision was adopted, and printed first in 1908. In 1929, the Synod ordered a further revision which was completed and adopted in 1934, and printed first in 1937. In 1949, an additional revision was ordered, which became the “Constitution” of 1953. The next edition of the Church’s government was ordered in 1965, adopted in 1971.

2.6

This present Form of Government was ordered by the General Synod of 2006, and was adopted in June 2014.

The Purpose of Church Government

2.7

Church government is to cultivate a spiritual climate whereby the work of Jesus Christ can be effectively accomplished. Church government primarily promotes order within the Church allowing the Church to fulfill its divinely appointed responsibilities. The disciplinary authority within the Church is also designed to promote order within the Church.

2.8

The government of the Church shall operate always in the spirit of Christian love, with a keen sense of responsibility to Him who is the Head of the Church.

The Offices of The Church

2.9

God in His word has instituted three permanent offices for the government, discipline, and guidance of the Church. These offices are the minister,[22] the elder,[23] the deacon.[24] It is our firm belief that the Presbyterian form of government whereby the Church is governed by a plurality of presbyters in ascending courts is that which most closely fits what the Scriptures prescribe for the governing of the Church.

2.10

Ministers and elders serve together in the courts of the Church as presbyters. While they hold different offices, they maintain, as presbyters, parity[25] of voice and authority in Church courts.

2.11

Those who seek to fill any of these offices should first have a clear sense of God’s call to them to serve in that particular office. No one shall accept a call to a particular office who does not intend to fulfill the duties of that office with diligence, as working unto Christ and His Church.[26] At any time an officer finds he cannot fulfill the duties of his office effectively before his term expires, he should seek counsel from the appropriate court whether he should continue.

2.12

The offices of the church exist to complement one another for the sake of the ministry within the Body of Christ. No one office shall be construed to be of any less importance than another, nor a prerequisite to service in another office. Nor should they be seen as existing in a hierarchy.

The Constitution

2.13

The Constitution of the Associate Reformed Presbyterian Church consists of:

1. [[The Westminster Confession of Faith >> ####]]
2. [[The Larger Catechism>> ####]]
3. [[The Shorter Catechism >> https://ref.ly/logosres/cnfssnfthdnbrgh;ref=Page.p_385]]
4. The Form of Government
5. The Rules of Discipline
6. The Directory of Public Worship

The Congregation

Definition and Purpose of an Organized Congregation

3.1

A congregation is a company of Christians, with their children, associated together according to the Scriptures for worship and ministry in the name of Christ, subscribing to a form of church government, and choosing and ordaining some to perform selected ministries.

3.2

The purpose of a congregation is to glorify God by conducting public corporate worship, bringing the lost to a saving knowledge of Jesus Christ, building them up in the Christian faith, and preparing them for Christian service.

Other Ministries

3.3

In order to advance the Church, the Presbytery or Session may explore a particular location for a “chapel.” [27]

1. At this place public worship services shall be conducted and the sacraments observed according to the Standards of the Associate Reformed Presbyterian Church.
2. Chapels, being exploratory works, do not need to maintain rolls.
3. The Session is not required to petition the Presbytery for mission status.

The Structure of a Congregation

3.4

The congregational structure consists of pastor(s), sufficient numbers of elders and deacons, and members.

3.5

Filling the pastoral office is not essential to the formal structure of a congregation.

3.6

The membership of a congregation shall consist of communicant and non-communicant members.

3.7

A congregation shall have such organizations as are necessary and desirable for the edification of the Church. Each organization shall be responsible to the Session of the congregation.

3.8

Congregations shall have the authority to elect or not elect a chairman from among the communicant membership. The chairman’s office shall be for one year and he shall be eligible to succeed himself.

3.9

There shall be a congregational treasurer or treasurers elected by the congregation from among the communicant membership.

1. The treasurer’s term of office shall be for one year, and he shall be eligible to succeed himself.
2. The treasurer shall be an advisory member of the Diaconate when not a regular member thereof.
3. The treasurer shall keep an accurate accounting of all receipts and expenditures and furnish such records to the Diaconate and/or Session on a regular basis.

3.10

The Associate Reformed Presbyterian Church is an organization ruled by elders. Therefore, for legal matters, the members of the Session of the congregation shall be the trustees of the corporation unless otherwise designated by the congregation or restricted by civil law.

3.11

Title to the property of a congregation shall be held in the corporate form or by trustees, consistent with the provisions of civil law in the jurisdiction where such property is located. A congregation shall, where permitted by civil law, hold title to various parts of its property by trustees and/or one or more corporations as long as the use thereof does not violate the obligation of the congregation to the Presbytery or the General Synod

1. If a congregation is incorporated under the laws of the civil jurisdiction in which it is located, the provisions of its charter and by-laws shall always be in accordance with the Form of Government of the ARPC. All the communicant members of the congregation shall be members of such corporation and its officers shall be elected from its membership.
2. If a congregation is unincorporated, it shall elect individual trustees from its membership.
3. The corporation or individual trustees, and their successors in office shall:
   • hold title to all property belonging to the congregation and upon authority from and on behalf of such congregation buy, sell, lease, or mortgage property for the congregation.
   • accept and execute deeds.
   • hold and defend the same.
   • manage any special fund so entrusted for the furtherance of the purposes of the congregation.
4. The powers and duties of the officers of the corporation and of the individual trustees shall not infringe upon the powers and duties of the Session and the Diaconate.

3.12

Organized churches shall hold property as follows:

1. Title to real church property on which the manse, sanctuary, and educational buildings are situated, together with parking lots, shall be acquired, mortgaged, held, transferred, and leased by the local congregation upon the approval of the Presbytery, with the local congregations paying all expenses incident or appurtenant thereto.
2. Title to all other real church property shall be acquired, mortgaged, held, transferred, or leased by the local congregation and shall not be subject to the approval of the Presbytery, subject only to the right of appeal of any member of the congregation.
3. All other property (personal property) shall be handled by the local congregation.

3.13

The withdrawal of congregations and church property is as follows:

1. If two-thirds or more of the membership of any local congregation, as certified by its Session, votes to withdraw, the Presbytery shall be so advised in writing at its next stated meeting.
2. At such meeting, the Presbytery shall appoint a commission to counsel, advise, and mediate with the local congregation in order to effect reconciliation or in the alternative an orderly withdrawal.
3. If the commission decides that it is in the best interest to proceed with the withdrawal, they shall conduct a second election and shall certify the results thereof to the stated meeting of the Presbytery, one year after the meeting upon which the application for withdrawal was received.
4. If the election results show that two-thirds or more of the membership of the local congregation as certified by its Session votes in favor of withdrawal, the Presbytery shall at such stated meeting approve the withdrawal of the congregation.
5. Upon withdrawal, the Presbytery shall require some equitable financial settlement from the withdrawing congregation in regard to property under its jurisdiction, taking into consideration such factors as:
   • outstanding debts and liabilities
   • previous contributions or support by the Presbytery or the General Synod
   • the percentage of the membership of the local congregation voting in favor of withdrawal.
6. In particular, both the withdrawing body and the Presbytery will recognize their responsibility, both financial and spiritual, to the minority that remains in the denomination. The Presbytery shall have the authority to require that assets be divided when the minority is sizeable enough to continue ministry.

If a local congregation does not comply with the withdrawal procedures set forth above, then that congregation shall forfeit all its right, title, and interest in and to its property to the Presbytery within which it is located.

3.14

At any time in the future should the local congregation wish to change its name, this can only be done with approval of the Presbytery. The new name will be noted in the records of the Presbytery and reported to the General Synod by Presbytery’s Stated Clerk.

Procedure for Uniting Two or More ARPC Congregations

3.15

The Presbytery shall have the authority to receive a request by two or more congregations to unite into one congregation when their Sessions make a united request to the Presbytery under the ecclesiastical jurisdiction for such action.

1. The motion to unite two or more congregations shall come from either of the Sessions of the congregations involved, their respective Presbyteries if the congregations being considered for unification are no longer constituted, or by the congregations requesting such an action.
2. The two or more congregations must each approve the plan for unification by at least a two-thirds vote of those present at duly called congregational meetings following all the requirements thereof.
3. If one or more congregations are under the jurisdiction of separate Presbyteries, each Presbytery must approve the unification plan.
4. If the churches requesting the unification are not organized, the Presbytery has the authority to act in the best interest of the Church to unify or deny unification of two or more congregations.

3.16

The Presbytery has the authority to act in the best interest of the Church to approve or deny the uniting of two or more congregations.

1. The Presbytery shall effect the union of two or more congregations if it determines and approves that the union serves the best interest of the Church.
2. After its approval, the Presbytery shall call a congregational meeting:
   • The Presbytery shall supervise this meeting;
   • The roll of the church shall be constituted with the affirmation or reaffirmation of membership vows;
   • The election of officers will be conducted;
   • The call to a pastor shall be voted upon.
3. Sometime following the congregational meeting a worship service will be held to acknowledge the union of the congregations
   • The Presbytery shall conduct this service;
   • At this service the two or more congregations shall be announced as unified under the authority of the Presbytery;
   • At this service the pastor shall be installed pending approval of his call by the Presbytery.

3.17

The Presbytery shall encourage and/or direct two or more congregations to unite into one congregation if, in its judgment, such actions serve the best interests of the Church.

1. The action of unification shall be effected by a commission appointed by the Presbytery upon the passing of the motion to unify two or more congregations by their respective Presbyteries or governing bodies.
2. The Presbytery’s commission shall conduct a worship service of unification.
   • At this service the commission shall pronounce that the two or more congregations have been unified under the authority of the Presbytery;
   • At this service the commission shall supervise a congregational meeting at which time elders shall be elected to serve on the Session;
   • At this service the first action of the new Session shall be to call their first pastor, pending approval of his call by the Presbytery.

3.18

Presbytery shall have an advisory role in matters relating to properties, pastoral relationships, staff, ministries, and memberships

3.19

All real property, assets and liabilities, belong to the united congregations, and are under the authority of the newly formed Session of the unified congregations.

Procedure for Forming Other Congregational Relationships

3.20

Presbytery shall encourage and/or direct two or more congregations to enter into a yoked pastorate or any other relationship, if in its judgment such action serves the best interests of the Church. The formation of all congregational relationships shall be upon approval by the Presbytery.

Procedure for dissolving a Congregation

3.21

The dissolution of a congregation is an act within the authority of Presbytery. When a congregation becomes so reduced in its membership and strength as to be unable to maintain the ordinances of regular public worship, or when for other reasons the interests of the members in particular and of the Church in general would be, in the judgment of Presbytery, best served by dissolving the congregation, Presbytery shall formally declare it dissolved.

3.22

Presbytery shall direct its stated clerk to issue certificates of transfer for the remaining members upon request by a receiving church. Such requests shall be sent directly to the receiving church and shall not be given to the individual member.

3.23

Upon the Presbytery action of dissolution, all properties and liabilities become the responsibility of Presbytery and are to be dealt with according to that Presbytery’s Manual of Procedure.

The Congregational Meeting

3.24

The purpose of a congregational meeting is to give spiritual and temporal direction in all matters not within the realm of duties assigned to the pastor, the Session, the Diaconate or the higher church courts. Matters to be considered at a congregational meeting include but are not limited to the:

1. Election and calling of a pastor or associate pastor.
2. Election of elders, deacons (the number determined by the congregation), and the congregational officers.
3. Determination of otherwise unspecified procedures of the congregation.
4. Adoption of the congregational budget as prepared by the Diaconate and approved and recommended by the Session.
5. Authorization of expenditures for the erection or alteration of any building.
6. Determining of salaries.
7. Purchase or selling of property.

3.25

The governing rules and procedure for a congregational meeting include but are not limited to:

1. A congregational meeting shall be called by the Session or the Presbytery. Presbytery shall, if it sees cause, call a congregational meeting by giving notice as required. It shall appoint one of its own members to preside.
2. Notice for all congregational meetings shall be given at least seven days beforehand. No meeting shall be regular and in order unless such notice is given to the pastor (or moderator in the absence of a pastor), associate pastor(s), the Session, the congregation, and the presiding officer.
3. A business meeting of the congregation shall be held at least once a year. The specific purpose of all other congregational meetings shall be stated in the notice and no other business other than that which is stated in such notice shall be transacted.
4. Adjourned meetings shall not be held without the required notice except when circumstances prevent completion of the business stated in the notice. In such cases the adjourned meeting shall be held no later than two weeks following the date of the original meeting.
5. No business shall be considered without a quorum. One-fourth of the communicant membership entitled to vote shall constitute a quorum. If a church has more than one thousand communicant members, the quorum shall be one-tenth of such members, but not fewer than two hundred and fifty.
6. Only communicant members who are in good standing (not under discipline) and personally present at the meeting[28] shall be entitled to vote.
7. Voting shall be by voice, show of hands, standing, or secret ballot as determined by the Session when not designated in this Form of Government. Secret ballots are required when voting for a pastor and recommended where controversy or intimidation become a factor.
8. At all congregational meetings the congregational chairman or someone appointed by the Session shall preside, and the clerk of the Session or someone appointed by the Session shall serve as secretary.
9. Non-members do not have the privilege of the floor or vote. Accurate distribution of the ballots to the communicant members needs to be carefully controlled by the presiding officer.
10. The following order of procedure shall prevail for all congregational meetings:
    • The meeting shall be called to order by the presiding officer and prayer shall be offered.
    • The presiding officer needs to recognize a quorum is present; it shall be so noted in the minutes.
    • The minutes of the previous meeting shall be read for information if there is any unfinished business recorded in the minutes.
    • Action shall be taken upon any unfinished business disclosed by the minutes.
    • Committees shall report as necessary and said reports shall be acted upon.
    • At a called meeting, other business shall be considered only if it was indicated in the notice of the meeting.
    • The minutes of the current meeting shall be read and adopted before adjournment.
    • After a motion to adjourn has prevailed, the meeting shall be closed with prayer.

The Church Member

Definition of a Church Member

4.1

A communicant church member is one who has made public his profession of faith in Jesus Christ, who has been baptized, and who has submitted to Christ’s Lordship and to the authority of the Church. The communicant member is entitled to all the rights and privileges of the congregation, including:

1. Voting in congregational meetings.
2. Holding office if qualified as defined in this document.
3. Participating in the Sacrament of the Lord’s Supper.
4. Presenting his children for the Sacrament of Baptism

4.2

A non-communicant member is a baptized minor or dependent child of a communicant member of the church. All children of communicant members are entitled to the pastoral care, government, and nurture of the church with a view to entering communicant church membership.

4.3

An associate church member is one who expects to reside in the area of the church for a time or expects to make extended periodic visits to that area, but chooses not to transfer his church membership from his home congregation.

Responsibility of Church Members

4.4

Church members are required to:

1. Make diligent use of the means of grace
2. Share faithfully in the worship and service of the Church.
3. Give of their substance as the Lord may prosper them.
4. Render wholehearted service to Christ and His Kingdom throughout the world.
5. Continue in the peace and fellowship of the people of God.
6. Submit to the authority of the elders.
7. Live so as to bear faithful witness to the Gospel.

Procedure for Receiving Communicant Church Members

4.5

Applicants received by a profession of faith into church membership shall be examined by the Session in private with regard to a knowledge of their spiritual need, their faith in Jesus Christ, and their intention to be obedient to Him.

1. The applicants shall give assent to the following or equivalent questions, by which they enter a solemn covenant with God and His Church: [[@Headword:Membership Vows]]
   • Do you confess that you are a sinner in the sight of God; that you deserve His punishment; that you are unable to save yourself; and that you are without hope of salvation except for God’s love and mercy?
   • Do you believe in the Lord Jesus Christ as the Son of God and the Savior of sinners; and do you receive and trust in Him alone for your salvation?
   • Do you accept the Bible, comprised of the Old and New Testaments, as the written Word of God; that it is the only perfect rule of faith and how to live?
   • Do you promise to trust in the guidance and strength of the Holy Spirit so that you can live all of life as a Christian, following the example set by Jesus Christ?
   • Do you promise to exercise faithful stewardship of God’s resources entrusted to you for the furtherance of God’s Kingdom and purposes?
   • Do you accept that the doctrines and principles of the Standards of the Associate Reformed Presbyterian Church are founded upon the Scriptures?
   • In loving obedience, do you submit yourself to the government and discipline of this church, promising to seek the peace, purity, and prosperity of this congregation as long as you are a member of it?
2. Upon affirmative action by the Session, applicants shall then be received into communicant membership. The Session shall not impose additional conditions for membership.
3. The Session shall enter into its record all pertinent information, including the names of minor or dependent children.
4. Applicants who have not been baptized previously shall become communicant members and receive the Sacrament of Baptism. Baptism shall be administered in accordance with The Directory of Public Worship, 8.b.
5. New members shall be appropriately presented to the congregation.

4.6

Applicants for communicant church membership by the reaffirmation of their faith shall appear before the Session and reaffirm their faith according to the applicable questions in the preceding section. Upon affirmative action by the Session, such applicants shall then be received into communicant membership.

1. An applicant who received a non-Trinitarian baptism shall receive a Trinitarian baptism.[29]
2. Applicants shall be interviewed by the Session as to their testimony of faith.
3. The Session shall enter into its record all pertinent information, including the names of minor or dependent children.
4. New members shall be appropriately presented to the congregation.

4.7

The transfer of church members shall be seen not as a mere administrative act, but the transference of pastoral care of the member from one congregation to another.

1. Applicants for communicant membership from other Protestant Christian congregations shall be received:
   • on presentation to the Session of certificates of good standing from the congregation to which they belong;
   • and after being interviewed by the Session as to their testimony of faith.
2. Applicants whose certificates raise a question of good standing, whose testimonials are defective, or whose motives appear unchristian, shall be received only after a satisfactory examination by the Session as to their personal faith in Jesus Christ and their reasons in seeking their transfer.
3. Transfer certificates of membership are only recognized when received directly from another church body.
4. The Session shall enter into its record all pertinent information, including the names of minor or dependent children.
5. New members shall be appropriately presented to the congregation.

4.8

Applicants for an associate church membership shall be received using the same criteria for a transfer of membership.

1. Associate members’ names shall be entered into the records of the Session.
2. They shall be appropriately presented to the congregation and enjoy the ministry and worship of that church.
3. Associate members possess no rights and privileges at congregational meetings and cannot hold office.

Procedures for Transferring to other Congregations

4.9

The order of the Church requires that members transferring from one Christian congregation to another shall present certificates of their good standing. Upon request from the receiving church only, the Session shall grant the appropriate certificate of transfer for any member in good standing. Certificates shall not be given to the member but sent directly to the receiving body.[30]

4.10

Certificates issued for ordained officers shall certify to their ordination; however, they shall not be transferred as officers.

4.11

Certificates issued for parents shall include the names of minor or dependent children, noting their baptismal status.

4.12

Certificates shall be signed by either the clerk or the moderator of the Session.

4.13

In the case of the dissolution of a congregation, membership shall be held and transferred by the stated clerk of the Presbytery.

4.14

A member’s name shall be removed from the church roll when the Session has accurate information that the member has united with another congregation without having requested transfer.

Rolls of Church Members

4.15

The Session shall keep and review annually separate rolls of membership.

1. The communicant roll shall consist of all who have been received by the Session, who have not been transferred, removed, or died.
2. The non-communicant roll shall consist of baptized minor or dependent children of the members of the church who have not yet entered into communicant membership of the church.
3. Churches who choose to have associate members shall keep records of such people on a separate roll.

4.16

No names of persons shall be removed from the roll until the Session has made diligent effort to restore such persons to good standing with the congregation.

4.17

Those who have previously been active in the life of the congregation but are prevented from activity by infirmity, or who are temporarily away in academic study, military service, or for other valid reasons, shall be maintained on the roll.

Deacons and the Diaconate

Description and Qualifications of a Deacon

5.1

The office of deacon as set forth in the Scriptures[31] is ordinary and perpetual in the Church. The office of deacon is one of sympathy and service after the example of Christ.

5.2

To this office should be chosen individuals who are faithful and diligent Christians of good character, of honest repute, exemplary life, brotherly love, sympathetic nature, and sound judgment, who are qualified under the standards recorded in Scripture.[32]

5.3

A deacon shall be a member in good standing of the congregation, actively sharing in the worship and service of the Church and giving particular emphasis to the duties of his office.

5.4

Unless otherwise determined by the Session, the Diaconate shall be chosen from male members of that congregation. The Session of each congregation shall determine whether women can serve as deacons in their own particular congregation. In either case, the Church shall not neglect the raising up of qualified men to serve in this position.

Purpose of the Diaconate

5.5

It shall be responsible for the congregation’s ministry to those in material need or distress and all such things as can be covered by the term “mercy ministry.” The needs of those who are within the congregation shall be given first priority, and then those needs outside the congregation.

5.6

It shall also encourage practice of total stewardship among the members of the congregation, encouraging tithing in particular, a general spirit of liberality and hospitality towards their fellow saints as well as the world, and helping them to see that their possessions are a trust to keep before the Lord.

5.7

It shall plan, in collaboration with the Session, the causes toward which the offerings of the congregation shall be directed; devise effective methods for securing and receiving these offerings; secure and receive special offerings as directed by the Session and the higher courts of the Church; and see that all offerings are properly recorded and distributed.

5.8

It shall have the care of the general property of the congregation, both real and personal. In matters requiring extraordinary expenditure for acquisition, construction, or alteration of Church property, consent of the congregation is required.

5.9

The congregation shall seek to call those to be deacons who collectively demonstrate the gifts and calling necessary for such ministry.

Organization of the Diaconate

5.10

The deacons of a particular congregation shall be organized as a board, the Diaconate, of which the pastor and associate pastor(s) shall be advisory members, and of which the congregational treasurer shall be an advisory member when not otherwise a member thereof. The Diaconate shall elect a chairman and a secretary from among its own number. The secretary shall keep a record of the Diaconate’s proceedings and shall submit its minutes to the Session in a timely manner.

5.11

The congregational treasurer, who is entrusted with the regular offerings of the congregation, shall be responsible to the oversight of the Diaconate. A monthly financial report of the congregational treasurer shall be included in the minutes of the diaconate. An outside entity, someone not directly connected to the congregation, shall conduct a financial review to ensure full accuracy and disclosure of church finances. Such a review shall be paid out of the church’s funds, made part of the Sessional record, and made available to any member who wishes to view it. Such a review shall be conducted no less frequently than every third year.

Procedure of the Diaconate

5.12

The Diaconate shall normally hold one regular meeting each month (meeting no fewer than nine times per year).

5.13

The chairman shall call a meeting of the Diaconate at any time he deems necessary. He shall call a meeting upon the request of either two deacons or the Session. Adequate notice of such meetings shall be given to all members of the Diaconate as well as to the pastor(s) of the church.

5.14

The Diaconate of each congregation shall determine the number of its members necessary for a quorum, but it shall not be less than one half for a stated meeting or one quarter for a called meeting.

5.15

Only members who are personally present are entitled to vote.

5.16

Each meeting of the Diaconate shall be opened and closed with prayer.

Relationship to the Session

5.17

In the discharge of its duties, the Diaconate is a board of, and under the supervision and authority of the Session. The congregational budget and other important financial decisions require the approval of the Session prior to presentation to the congregation.

5.18

The Session shall have the authority to void or amend any action of the Diaconate, or return it for further consideration.

5.19

The Diaconate and the Session shall have a joint meeting annually in conjunction with the budget process and at other times as necessary.

5.20

The joint meetings can take no official action, but the Session and Diaconate shall act separately on matters committed to the care of each respectively.

5.21

In a congregation in which it is impractical for any reason to secure deacons, the duties of that office shall devolve upon the elders.

Elders and The Session

Description and Qualifications of an Elder

6.1

The office of elder as set forth in the Scriptures is ordinary and perpetual in the Church. In both the Old Testament and New Testament church, God ordained elders to govern and discipline his people.

6.2

To this office of elder shall be chosen men of wisdom, discretion, sound faith and godly life, and who are qualified under the standards recorded in Scripture.[33]

6.3

An elder shall be a member in good standing of the congregation, actively sharing in the worship and service of the Church and giving particular emphasis to the duties of his office.

6.4

It is the responsibility of elders, both individually and jointly, to guard and promote the spiritual welfare of the congregation. Although ruling elders do represent congregations by election, they are to seek the will of God in all church court decisions.

Purpose of the Session

6.5

The lowest court of the Church, called the Session, is charged with spiritual oversight and governance of an individual congregation within the jurisdiction of a Presbytery.

Authorities and Responsibilities of the Session

6.6

The Session shall have as its primary responsibility the spiritual oversight of the congregation.

6.7

The Session shall plan, organize and administer programs designed to enable the congregation to carry on the mission of God in Christ’s Church by word and deed in the community and also in the Presbytery, the General Synod and the whole world. In order to institute and supervise the general work of the congregation, the Session has the power to appoint boards, commissions, or committees of the congregation.

6.8

In order to carry out its responsibility, working under the proper jurisdiction of the higher courts, the Session shall:

1. Shepherd the members by visiting with them, especially the sick; praying with them; comforting the sorrowing, encouraging the weak, guiding the wayward and the careless, and, in general, discharging all other duties in Christian love.
2. Counsel with the members of the congregation and inquire into their Christian knowledge and conduct.
3. Admonish, rebuke, suspend, or exclude from the Sacrament of the Lord’s Supper any member of the congregation found delinquent, according to the Book of Discipline.
4. Encourage parents who are communicant members to present their children for the Sacrament of Baptism.
5. Receive applicants into communicant church membership upon profession of faith in Jesus Christ, upon reaffirmation of faith in Jesus Christ, or upon transfer of membership.
6. Grant the appropriate certificate of transfer for any member in good standing upon proper request.
7. Instruct, examine, ordain, and install elders and deacons upon their election by the congregation.
8. Encourage the officers of the congregation to devote themselves to their respective responsibilities.
9. Supervise the work of the diaconate and examine the records of its proceedings.
10. Develop and supervise religious and educational programs of the congregation.
11. Employ and supervise any non-ordained church staff.
12. Exercise, in accordance with the Directory of Public Worship, authority over the time and place of the preaching and teaching of the Word and the administration of the sacraments, and over all other religious services.
13. Assemble the people for worship in the absence of the pastor.
14. To direct the securing, receiving, and distributing of special offerings.
15. Devise and encourage suitable measures for the spiritual advancement of the congregation and of the Church.
16. Observe and enforce the lawful injunctions of the higher courts.
17. Select from among its elders delegate(s) to the meetings of the Presbytery and the General Synod to represent the church. Such delegates shall not be instructed as to how they shall vote on matters with one exception. The exception is in a case of a proposed plan of Church union; in such a matter the Session has authority to instruct their delegate(s) how to vote if they so choose. Delegates are to report to their Session on the proceedings of the court.
18. Propose to the Presbytery measures of common advantage to the whole Church.
19. Establish, review, control, and dissolve any special groups within the congregation, and in its discretion to require stated reports.
20. Call a congregational meeting.
21. To exercise authority over the use of the church buildings and associated properties.

6.9

The Session shall:

1. Keep an accurate record of its proceedings and submit annually such records to the Presbytery for inspection and review.
2. Keep an accurate record of:
   • The rolls of the members of the congregation according to the Form of Government.
   • The names of persons receiving the Sacrament of Baptism.
   • Deaths and marriages of members of the congregation.
3. Report to the higher Church Courts and their agencies such information as requested.

The Organization of the Session

6.10

The pastor, by virtue of his office, is the moderator of the Session. An associate pastor, if there is one, is also a member of the Session.

6.11

The mission developer of a mission congregation, by virtue of his office, is the moderator of the provisional Session.

6.12

In addition to the moderator, the officers of the Session shall be a vice moderator and a clerk who shall be elected annually by the Session.

6.13

In cases where the pastor is, for any cause, disqualified from presiding, the vice moderator presides.

6.14

When a congregation is without a pastor, the moderator shall be a minister of the ARPC appointed by the Presbytery. When it is not feasible for such moderator to be present, the vice moderator shall preside. In judicial cases the moderator shall be the appointee of the Presbytery.

6.15

The Session shall normally hold one regular meeting each month (meeting no fewer than nine times per year). The moderator shall call a meeting of the Session at any time he deems necessary or upon the request of two ruling elders, or upon request of the Presbytery. Adequate notice of called meetings shall be given.

6.16

No meeting of the Session shall be held without the knowledge of the pastor.

6.17

Each Session shall determine the number of its members necessary for a quorum, provided such a quorum be not less than a pastor and an elder, or two elders without a pastor.

6.18

Only members who are personally present at the meeting are entitled to vote.

6.19

Each meeting of the Session shall be opened and closed with prayer.

The Act of Ordination

7.1

Ordination is that act of the ARPC in which ARPC members are publicly consecrated to specific Church offices to which they have been called by God and elected or appointed by the congregation or a court of the ARPC. The act of ordination is not valid apart from the prior calling of God.

7.2

In the Presbyterian system, the act of ordination is usually accompanied by the laying on of hands, a helpful and traditional symbol of the ARPC, though this is not necessary to effect the act. Such action is intended to give visible and tangible expression to the prior work of the Holy Spirit, and is not to be construed as conveying powers by one man to another. Further, the act of ordination shall be accompanied by intercessory prayer in which the participants seek divine blessing for those receiving ordination. Further specifics for such services shall be found in the Directory of Public Worship.[34]

7.3

Those participating in the act of ordination shall ordinarily be members of an ARPC or court; exceptions shall be approved in advance by the ordaining court so as to protect the witness of the Church.

7.4

The act of ordination is perpetual and as such it remains in effect unless the appropriate ARPC court suspends or removes it due to disciplinary matters or the individual dies.

7.5

The act of ordination does not convey or imply to the recipient a rank or position superior in status to any other church member, but a difference in calling and function.

7.6

Congregations, courts, or agencies of the ARPC shall have the authority to dedicate or consecrate members who are being called into a particular service for the ARPC which does not require ordination (such as missionary service). In such cases, a commissioning service shall be held within a congregation. The laying on of hands in prayer may be a part of such a service, but shall not be construed as conveying or implying ordination. Further specifics for such services shall be found in the Directory of Public Worship.[35]

The Election, Ordination and Installation of Elders and Deacons

Eligibility

8.1

Persons elected to the office of elder or deacon shall be:

1. Members in full and active communion in the congregation in which they are to exercise office;
2. Shall not be under any current or pending discipline;
3. The minimum age for holding these offices shall be determined by the Session;
4. Consideration shall be given so that recent converts are not called to an office prematurely;[36]
5. Nominations shall not be made to an office unless there is clear evidence that God is calling them to such an office. (2.11)

8.2

A church should prefer having fewer officers than to electing unqualified officers simply to fill a specified slot on the Session or Diaconate.

8.3

The Session shall be responsible for providing adequate training for all church offices.

Terms of Office

8.4

Elders or deacons are elected and ordained for life unless deposed in the process of discipline. The congregation shall elect elders and/or deacons to active continual service or for a limited term, as herein provided.

8.5

Any congregation in which the active term of office for the Session or for the Diaconate has been for life shall have the authority to elect elders, deacons, or both elders and deacons to actively serve a limited term in their respective offices. A change to the rotary system shall be adopted at a congregational meeting, provided thefollowing points are observed:

1. The term of office as determined by the congregation for elder or deacon shall not be less than three (3) years.
2. Elders and deacons shall not be eligible to hold the same office until one (1) year has elapsed after the close of their terms of office.
3. Elders retired under the rotary system shall be eligible for election to the Diaconate.

8.6

Any congregation using the rotary system can revert to the non-rotary system only by action in a congregational meeting.

8.7

Any change from one system to the other shall be reported to the Presbytery.

8.8

Any elder or deacon who has served the church faithfully but whose ability to render active service is limited because of age, physical inability, or other legitimate cause, may be elected Elder Emeritus or Deacon Emeritus or Emerita. Such election shall be by the action of the congregation upon condition that the said officer is willing to accept this title as one of honor, precluding the right to vote or to serve as a delegate on a court of the ARPC (in the case of an elder).

Election Procedure

8.9

The number of elders and deacons shall be determined by the congregation. The congregation shall decide how many elders and deacons it believes are necessary to serve the life of their congregation. The number of elders does not need to be identical to the number of deacons. A congregation shall give consideration to increasing or decreasing the numbers of officers as the size of the membership fluctuates.

8.10

The election of elders and deacons shall take place by action in a duly called congregational meeting.

8.11

The nomination procedure should have three parts: recommendations, certification, and election. Ample time is to be given to certify the eligibility of those nominated based upon standards set by the Session. Also, the congregation should take time for prayer to be offered for those nominated and for the election process. Nominations shall be made by the following method:

1. Nominating committee. The Session, or the Presbytery, in the case of a mission church, shall appoint a nominating committee at least 14 days prior to the election. The Session itself shall have the authority to constitute itself as the nominating committee. They shall provide a list of nominees to be certified by the Session. Representation on the nominating committee shall include at least one active ARPC elder.
2. Suggestions from the congregation for nominees shall be solicited by the committee. The committee shall give due consideration to all suggested nominees, though they are not bound to put forth any or all of the names given to them. The committee shall have the authority to choose names not suggested by the congregation. No vote on nominees shall take place at a congregational meeting where nominees are solicited.
3. Certification of nominees. The nominees shall be conferred with privately by the Session, or Presbytery, as to their testimony of faith, qualifications and willingness to serve before being placed before the congregation for election. All those nominated to office shall be examined as to whether they affirm the questions of the “Formula for Ordination and Installation.” The Session shall inquire if they have exceptions or scruples to the Standards, and whether these are acceptable or if they would be such as to prevent the nominee from being put forth for election.

8.12

Voting. The congregational meeting to elect officers shall take place only after those nominated have completed the nominating process started in 8.11.A-C, and shall take place at least one week after all nominations have been made. If there is only one nomination for an office, the name of the nominee shall be presented, and voting shall be by voice, the uplifted hand, or standing, or if deemed advisable, by ballot. If there is more than one nomination for an office, voting shall be by ballot. A congregation shall decide whether a majority or a plurality of the vote cast is necessary to constitute election to an office. If not otherwise specified, it shall be by plurality.

1. In the event a majority is required and more than one ballot is necessary, the number of names on the succeeding ballots shall consist only of twice the number to be elected.
2. In the event a plurality is required, those nominees receiving the greatest number of votes shall be elected. Should anyone so elected decline or be unable to serve, the nominee receiving the next greatest number of votes shall be substituted and regarded as duly elected.

8.13

When voting is by ballot, the Session shall provide suitable ballots and shall appoint a committee of at least three (3) active members of the congregation to distribute and collect the ballots. This committee shall count them and announce in alphabetical order the names of those elected without reporting the number of votes. The ballots shall then be destroyed.

8.14

The Session shall appoint a day for their ordination, when required, and installation or re-installation. This day shall be announced to the congregation soon after the election.

Ordination and Installation

8.15

The pastor of the congregation shall preside over the service of ordination and installation of elders and deacons. If the congregation is without a pastor, the Session shall invite the presbytery-appointed moderator of the Session or another ARPC minister, or a non-ARPC minister as approved by the Presbytery to preside.

8.16

At the time of the ordination and installation service, the officers-elect shall present themselves before the congregation, and shall solemnly promise, according to the annexed formula, to maintain the doctrine, government, discipline, and worship of the ARPC.

Formula for Ordination and Installation

8.17

• Do you believe in one God – Father, Son and Holy Spirit – and do you confess anew the Lord Jesus Christ as your Savior and Lord, and acknowledge Him Head over all things for the Church, which is His Body?
• Do you reaffirm your belief in the Bible, the Scriptures of the Old and New Testaments as the Word of the living God, the only perfect rule of faith and practice, infallible in all that it teaches, and inerrant in the original manuscripts, and to which nothing is to be added and from which nothing is to be taken at any time or upon any pretext?
• Do you accept the doctrines of this Church, contained in the Westminster Confession of Faith and Catechisms, as founded on the Word of God and as the expression of your own faith and do you resolve to adhere thereto?
• Do you accept the government, discipline, and worship of the Associate Reformed Presbyterian Church?
• Do you accept the office of elder (deacon) in this congregation; and do you promise to perform faithfully all the duties of the office; and do you promise to endeavor by the grace of God to live your life in Christian witness before the church and in the world?
• Do you promise to submit in the spirit of love to the authority of the Session and to the higher courts of the Church?
• Do you promise in all things to promote the unity, peace, purity, and prosperity of the Church?

8.18

These questions having been answered in the affirmative, the presiding officer shall address the following question to the congregation:

“Do you, the members of this congregation, acknowledge and receive these fellow members as elders (deacons), and do you promise to give them all the honor, obedience, encouragement, and assistance in the spirit of love to which their office, according to the Word of God and the Standards of this Church, entitles them?”

8.19

After the members of the congregation have signified their affirmative answer to this question by standing, the officers-elect shall kneel and be set apart to their office with prayer and the laying on of the hands of the Session.

8.20

Following the ordination prayer, the minister shall say:

“In the name of the Lord Jesus Christ, the great Head of the Church, I now declare you duly ordained and installed in the sacred office of elder (deacon).”

The members of the Session shall take the new officers by the hand, saying:

“We give you the right hand of fellowship to take part in this ministry with us.”

The minister shall then charge both the officers and the congregation regarding their Christian responsibilities to each other and to the Church.

Reinstallation

8.21

An elder or deacon re-elected to office under the rotary system shall be installed into the same office without re- ordination.

8.22

An elder or deacon who transfers membership from one ARPC congregation to another and is elected to the same office shall be installed without re-ordination, though they shall give evidence to the Session of a credible profession of faith in Christ and that they have not changed their views in regard to the Standards of this Church since their initial ordination.

8.23

Officers being reinstalled shall be required to assume the obligations in Questions 5 through 7 of the “Formula for Ordination and Installation” during the installation, and shall then be declared formally installed by the presiding officer.

8.24

An elder or deacon who transfers membership from another denomination and is nominated to the same office shall be required to assume the obligations for the full “Formula for Ordination and Installation” both in private examination by the Session and during the installation service, and if elected, shall be installed without re-ordination. They also must not be under any pending discipline from their previous congregation or any other Church court.

Record and Report

8.25

A record of the service of ordination and installation shall be entered in the minutes of the Session, and the names of the officers shall be reported to the Presbytery.

The Minister

Description and Qualifications of a Minister

9.1

A minister is a man who is called by God in the Lord Jesus Christ, the King and Head of the Church, to a special ministry of the word. Only those who give evidence of being called and qualified by the Lord Jesus Christ shall be set apart by the ARPC to this ministry.

9.2

The call to ministry begins with the individual seeking to determine whether or not he has been called as a minister. Yet, as Christ fits His servants for this ministry, they must also evidence the necessary qualifications for this work.

9.3

The qualifications of a minister consist of such gifts as fit him for service as a teacher and leader in this ministry, and of such character and reputation as will continue honor to this office.

1. Spiritual Maturity. A minister must be mature in his faith, with absolute certainty of his own saving relationship with the Lord Jesus Christ.
2. A minister must accept the doctrines, government and worship of the Associate Reformed Presbyterian Church as agreeable to and founded upon the Word of God.
3. A minister must give evidence of his knowledge of the Holy Scriptures, the doctrines, government, and worship of our ARPC, and the duties of a minister.
4. A minister must serve as Jesus Christ, who came “not to be ministered unto, but to minister.”
5. A minister must be one who will attract persons to Christ and His Church.
6. A minister must be capable of meeting the education requirements essential for ordination.
7. A minister must present evidence of having obtained a baccalaureate degree, or its equivalent, from an accredited four-year college or university, as well as a master of divinity degree from an accredited seminary approved by the Presbytery. The educational requirements shall be waived only in extraordinary cases and such waiver shall require consent of three-fourths of the members of Presbytery. Prior to the meeting, the Presbytery shall be informed in writing of the circumstances which require the application of this extraordinary case waiver.

9.4

The Scriptures acknowledge no degrees of rank or dignity among ministers, they being equal in office and authority. The names of pastor, teacher, bishop and presbyter are used simply to set forth different duties and responsibilities.

9.5

The office of minister includes the office and authority of elder. For this reason, the minister is also referred to as a presbyter.

Responsibilities of a Minister

9.6

A minister as a pastor (or associate pastor) of a particular congregation

1. Public Responsibilities. A minister shall pray for and with his people; read the Scriptures; preach the Word; teach, reprove, exhort and comfort; administer the sacraments; pronounce the blessings of God upon the people; officiate at weddings and funerals; and serve with elders in all matters pertaining to the government, discipline, worship, and education of the congregation. He shall serve as an advisory member of all committees in the congregation. A minister shall also serve, with elders, in the higher courts of the Church.
2. Private Responsibilities. A minister shall visit with and be available to his people as their pastor, counsel with and instruct them in spiritual things, and pray for and with them; visit especially the sick, the afflicted, and the aged; advise, comfort, and pray with those who have need; admonish those who are guilty of conduct unbecoming their Christian profession or who are indifferent to their religious duties; and, in general, assume the spiritual oversight of his people.

9.7

A minister as a teacher

1. Some ministers are especially qualified by their gifts to be teachers and are called to teach in seminaries, colleges, and other schools, provided such teaching is in keeping with their calling as ministers and has the approval of the Presbytery of which they are members to labor “outside the bounds” of the Presbytery.
2. A minister is no less a pastor as a teacher. He is to take pastoral oversight of those under his charge, to be diligent in promoting the work of the Kingdom, and to seek to win the lost to Jesus Christ.

9.8

A minister as an evangelist

1. A minister can serve as an evangelist as long as he is a member in good standing of some Presbytery.
2. He shall preach the Word, administer the sacraments, and perform the duties of a pastor in specific fields under the authority of the Presbytery, or devote himself entirely to preaching the Word in special evangelistic services under the supervision and direction of the pastor in whose charge he is laboring.

9.9

A minister as a missionary

1. The Church shall ordain and send forth ministers as missionaries in obedience to the command of Christ to go into all the world and preach the gospel to every creature.
2. The minister, as a missionary, has the authority to perform the duties of pastor, teacher, and evangelist.
3. A minister, as a missionary in fields where there is no organized Presbytery, has the authority to exercise Presbyterial authority under the direction of the General Synod in organizing congregations, in receiving students of theology and directing their studies, and in ordaining and installing them as ministers. In such instances, the minister is still bound by the Standards of the church in all other areas of his ministry.

9.10

A minister as a church planter

1. Presbytery has the authority to call a minister to serve as a church planter in a work that is not organized into a congregation.
2. The main task of the church planter is to build up the “congregation” so that it becomes an organized church.
3. A church planter will serve as the pastor for the people who become a part of the mission church work.
4. The church planter will be the moderator of the Provisional Session.
5. The church planter is to be training men for leadership so that there will be qualified elder leadership in the group at the time of organization.

9.11

A minister as a bi-vocational or part-time pastor of a particular congregation.

1. A minister can be called to enter into a bi-vocational role with a congregation and some other employment as approved by the Presbytery.
2. The bi-vocational pastor shall split his time between his employment responsibilities and the pastoral duties of the congregation according to a preset plan with the Presbytery.
3. Presbytery determines the criteria for bi-vocational or part-time pastors. The Presbytery and the individual pastor shall have a good understanding of the guidelines from the Board of Benefits in regard to the requirements to qualify for insurance and retirement benefits.

9.12

A minister as a chaplain

1. A minister can serve as a Christian chaplain in the military or as an institutional chaplain as approved by the Presbytery.
2. A minister serving as a chaplain shall exercise his call to the ministry of the word and sacraments with the same diligence as he would in serving as the pastor of a church. He is under the authority of the Presbytery which approves him as well as the board, agency, or institution for which he works when necessary.
3. He, as authorized by the Presbytery, shall preach the Word, administer the sacraments, and perform the other pastoral duties required in his field of labor.
4. A minister serving as chaplain shall give preference to the Standards of the Associate Reformed Presbyterian Church even when the standards of the organization he serves differ.

9.13

A minister as in other positions

The varied work of the Church makes it necessary and proper for ministers to engage in ministries other than those specified. Ministers who are already ordained and wish to engage in such a ministry must receive approval from their Presbytery for any such work outside the normal pastoral call, and shall give an annual report to his Presbytery in order to be re-certified each year in that ministry which is “outside the bounds” of the Presbytery. Ministers shall not normally be ordained initially to such non-traditional ministries (especially if the position does not require ordination), but a Presbytery shall do so by a two-thirds majority vote in a regular stated meeting after considering the call. Ministers engaged in such ministries should discharge their duties faithfully and diligently, seeking to serve and glorify the Lord Jesus Christ.

Students Under Care of Presbytery

9.14

Students under care of a Presbytery are those pursuing ordination and shall be referred to either as Students of Theology or Students of Divinity preparing for the gospel ministry.

9.15

Any student wishing to come under care of a Presbytery must have a letter of recommendation from the Session of the church where he is a member. Ordinarily, students will be under care for at least a year prior to ordination.

9.16

The Minister and His Work Committee, or its appropriate Presbytery committee, is to examine the candidate before presenting him to the Presbytery. He is to be examined in the following areas:

1. Saving relationship with the Lord Jesus Christ
2. Christian character
3. Conviction of being called by God to the ministry

9 .17

Upon acceptance of the student, the Presbytery shall enroll and counsel with him.

1. The Presbytery shall communicate and counsel the student concerning his studies, family life, financial needs, and spiritual growth.
2. The student shall be kept informed of all Presbytery business.
3. Assist the student in the steps moving towards ordination.

9 .18

The student shall:

1. Be regular in his attendance at meetings of Presbytery and the General Synod
2. Preach trial sermons before the Presbytery as directed
3. Communicate with the Presbytery through its committee any needs or changes in his status
4. Be given opportunities to preach in churches under the direction of the Presbytery

9 .19

The Presbytery, with or without his request, has the authority to remove his name from the roll of students under its care. After a candidate has been under the care of a presbytery for five (5) years his name shall automatically be removed from the roll unless he has requested in writing an extension. The Presbytery committee shall evaluate the request in light of his evidence of good faith in continuing his preparation. The committee shall make a recommendation to the Presbytery for action.

9.20

A candidate shall be received under the care of the Presbytery in an appropriate service of recognition in which he shall be asked to stand before the Presbytery and answer the following questions:

• Do you promise in reliance upon the grace of God to maintain a character consistent with your Christian profession and to be diligent and faithful in making full preparation for your ministry?
• Do you promise to submit yourself to the supervision of the Presbytery in matters concerning your preparation for the ministry of the Word?

9.21

When these questions have been answered in the affirmative, the moderator or his appointee shall briefly address the candidate and shall close the service with prayer.

Procedures for Licensure

9.22

It is agreeable to the Scriptures, and for the best interests of the Church, that trial be made of those who are to be ordained to the gospel ministry in order that this office not be committed to unworthy men and that churches have an opportunity to judge the qualifications of those by whom they are to be instructed and governed. To this end Presbyterians are to license candidates for the ministry as probationers to preach the gospel, who, after a competent trial of their gifts and a good report from the churches, are to be ordained to the office of the ministry.

9.23

As a rule no one shall be licensed to preach the gospel without a course of theological study embracing three (3) years. This, however, shall not prohibit students of theology from preaching under the direction of Presbytery, during their theological course.

9.24

Every candidate for licensure, whether or not he has a diploma from a seminary, shall be examined by the Presbytery. The trials for licensure shall consist of:

1. A sermon to be delivered in public immediately before licensure
2. After the trials, the Presbytery shall proceed to consider it and also to offer suggestions and criticisms.
3. If the Presbytery is not satisfied with his trials and refuses to sustain them, they shall be appointed to him again, “all or in part,” or he shall be directed to resume his studies, as the Presbytery deems best.
4. If his trials gives convincing evidence that he is lacking in the essential qualifications for the ministry, the Presbytery should kindly suggest to him to seek some other calling.
5. In open session, he shall be examined as to his soundness in the faith, and belief in, and adherence to the distinctive principles of the ARPC.
6. If his trials for licensure be sustained, he shall present himself before the Presbytery in public meeting and take the obligations in the prescribed formula of questions:

• Do you believe in one God—Father, Son and Holy Spirit—and do you confess anew the Lord Jesus Christ as your Savior and Lord, and acknowledge Him Head over all things to the Church, which is His Body?
• Do you affirm that the Bible alone, being God-breathed, is the Word of God Written, infallible in all that it teaches, and inerrant in the original manuscripts?
• Do you accept the doctrines of the Associate Reformed Presbyterian Church, contained in the Westminster Confession of Faith and Catechisms, as founded on the Word of God and as the expression of your own faith, and do you resolve to adhere thereto?
• Do you accept the government, discipline, and worship of the Associate Reformed Presbyterian Church as agreeable to and founded on the Word of God?
• Do you promise to submit in the spirit of love to the authority of the Presbytery in subordination to the General Synod, and to promote the unity, peace, purity, and prosperity of the Church?
• Do you sincerely resolve to fulfill all your responsibilities in your home life and in all your relations with your fellowman, following after righteousness, faith, and love?
• Do you accept and enter upon your ministry with a desire to glorify God and to be instrumental in strengthening His Church?

1. The moderator shall then declare him licensed by the Presbytery, in the name of the Lord Jesus Christ, to preach the gospel as a licentiate for the holy ministry; and shall, in a few words, remind him of the importance, the difficulties and the excellence of that work on which he is about to enter, and exhort him to devote himself to it in faith and zeal. The licentiate’s membership remains with the local congregation until he is ordained.
2. Licentiates shall be given certificates of licensure signed by the moderator and the stated clerk of the Presbytery.
3. Such license shall expire at the end of two (2) years unless the licentiate shall request in writing an extension and such extension be recommended by the Committee/Commission on the Minister and His Work for approval by the Presbytery.
4. Licentiates as they are commonly called, shall labor under the direction of their respective Presbyteries. The Presbytery, in assigning them fields of labor, is to consult, as far as possible, their circumstances and inclinations, always bearing in mind, however, that the interests of the Church are more to be considered than the personal wishes of any laborer.
5. It is their duty to attend the meetings of their respective Presbyteries and of the Synod, in which they shall have the right to deliberate and advise, and shall always be consulted in matters pertaining to their particular work and appointments.
6. Licentiates, not being ministers, shall not administer the sacraments, pronounce the benediction, officiate in marriage ceremonies, ordain officers, or act as moderator or vote in any church court.

Procedure for Ordination

9.25

When a candidate has completed his academic training as required by the General Synod and the Presbytery of which he is a candidate, the Presbytery shall take steps for his ordination. Requirements for ordination, in addition to academic standards, shall consist of the following:

1. A review and examination of the candidate’s personal Christian religious experience.
2. An examination of his knowledge of the English Bible.
3. An examination of his knowledge of theology and his doctrinal positions.
4. An examination of his knowledge of the history of the catholic Church in general and the history and government of the Associate Reformed Presbyterian Church in particular, and the determination of his approval of the form of government, discipline and worship of the ARPC.
5. A sermon in manuscript form preached before the Presbytery and shall be subjected to constructive criticism by the Presbytery. The Presbytery can assign or approve the text for this sermon.
6. A call either to a congregation or to another Presbytery approved ministerial labor.

9.26

The Presbyteries shall strive for uniformity in their examination for ordination and shall not omit any of these requirements for ordination. It is strongly encouraged that each Presbytery provide both an extensive written exam to then be followed by an oral exam, both in committee, prior to the oral exam before the full Presbytery.

9.27

If a minority of one-fourth or more of the members of the Presbytery disapprove a candidate’s examination, the Presbytery shall require a further examination in writing on questions proposed by the Presbytery, which questions and answers shall become a part of the official records of the Presbytery.

9.28

When the Presbytery has approved a candidate’s examination and is furnished evidence of a candidate’s call, the Presbytery shall appoint a time and place for the ordination of the candidate. Usually the ordination shall be held before a called meeting of the Presbytery in the church of which the candidate is to be pastor.

9.29

On the day appointed, the Presbytery shall be convened and a minister shall preach an appropriate sermon. The presiding officer shall review all that the Presbytery and candidate have done in preparation for this ordination. He shall stress the nature and importance of ordination and shall impress upon the congregation the solemnity of the occasion.

9.30

The presiding officer shall then propose to the candidate the following Formula of Questions for Ordination:

• Do you believe in one God—Father, Son and Holy Spirit—and do you confess anew the Lord Jesus Christ as your Savior and Lord, and acknowledge Him Head over all things to the Church, which is His Body?
• Do you affirm that the Bible alone, being God-breathed, is the Word of God Written, infallible in all that it teaches, and inerrant in the original manuscripts?
• Do you accept the doctrines of the Associate Reformed Presbyterian Church, contained in the Westminster Confession of Faith and Catechisms, as founded on the Word of God and as the expression of your own faith, and do you resolve to adhere thereto?
• Do you accept the government, discipline, and worship of the Associate Reformed Presbyterian Church as agreeable to and founded on the Word of God?
• Do you promise to submit in the spirit of love to the authority of the Presbytery in subordination to the General Synod, and to promote the unity, peace, purity, and prosperity of the Church?
• Do you sincerely resolve to fulfill all your responsibilities in your home life and in all your relations with your fellowman, following after righteousness, faith, and love?
• Do you accept and enter upon your ministry with a desire to glorify God and to be instrumental in strengthening His Church?
• Do you promise to preach the gospel in its purity and simplicity, declaring the whole counsel of God, and to perform all your official duties with zeal and faithfulness, seeking the salvation of sinners?

9.31

The candidate having answered these questions in the affirmative, shall kneel and be ordained by prayer and the laying on of the hands of the Presbytery.

9.32

After the ordination prayer, the members of the Presbytery shall take him by the hand saying, “We give you the right hand of fellowship to take part in this ministry with us.”

9.33

If the ordination is not in connection with his installation as pastor, the presiding officer shall declare the candidate set apart to the ministry, emphasizing the importance, the difficulties, and the excellence of the ministry which he now enters.

9.34

The newly ordained minister shall be given a Certificate of Ordination signed by the moderator and clerk of the Presbytery.

9.35

A full report of the ordination service shall be recorded in the minutes of the Presbytery and a copy forwarded to the congregation of which he was formerly a member so that his name be removed from the membership roll.

Procedure for Installation

9.36

A minister shall be a member of the Presbytery having jurisdiction over the congregation of which he is to be pastor and shall have a valid call properly executed by the Presbytery before he shall be eligible for installation.

9.37

The Presbytery or its commission shall conduct the installation service. A complete report of the service shall be submitted to the Presbytery and recorded in its minutes.

9.38

A minister can be installed as the pastor or associate pastor of one or more congregations. The procedure shall be adapted as needed for the specifics of the call.

9.39

When the installation service is being held in connection with his ordination, the pastor elect shall give affirmative answer to the Formula of Questions for Ordination, after which he shall give affirmative answer to the installation questions.

9.40

When the pastor elect has been previously ordained, he shall renew his ordination vows by giving affirmative answer to the full Formula of Questions of Ordination, after which he shall answer the following installation questions:

• Do you accept the office of pastor of the congregation, and do you promise to perform faithfully all the duties of this office, both public and private, to the best of your ability as you are led by the Holy Spirit?
• Do you make these promises in the presence of Him to Whom you must ultimately give an account?

9.41

When affirmative answers have been given to these questions, the following question shall then be addressed to the congregation:

“Do you, the members of this congregation, now acknowledge and receive [insert name] as your pastor, and do you promise to give him all the honor, obedience, encouragement, cooperation, and support in the spirit of love to which this office entitles him and as you promised him in the call?”

9.42

When the members of the congregation have signified their affirmative answer to this question by standing, the presiding officer shall say:

“In the name of the Lord Jesus Christ, the great King and Head of the Church, I now declare [insert name] duly (ordained) (installed) as pastor of this congregation.”

9.43

The pastor and congregation shall then be addressed by those appointed or invited by the Presbytery as to their respective duties in the solemn relation into which they have now entered. Following the benediction, the members of the congregation shall come forward and give him the right hand of fellowship, indicating their acceptance of him as their pastor.

9.44

The installation service of ministers in other approved ministries shall be carried out in a manner similar to that of a pastor.

9.45

A Presbytery has the authority to refuse to install a minister. He shall be informed of the reasons and he, or the congregation who has called him, has the authority to appeal the decision of the Presbytery to the General Synod.

Procedure for Calls to Particular Congregations

9.46

No person shall be chosen for pastor of a congregation who has not been regularly ordained, or examined by the Presbytery and approved for ordination.

9.47

The relationships between a minister and a congregation include those of a pastor, associate pastor, stated supply or occasional supply. Each of these shall be a minister except the Presbytery can approve a student of theology or a layman as an occasional supply.

9.48

The procedure for a call to an associate pastor shall be the same as a call to a pastor.

9.49

A pastor or associate pastor shall be elected by the congregation in the manner outlined below.

9.50

The relationship is established by installation and is dissolved only by action of the Presbytery.

9.51

The terms of the call for an associate pastor shall specify the particular function which he is to fulfill in the life of the congregation. His work shall be under the supervision of the pastor and the session. Upon dissolution of a pastor’s relationship, the relationship of the associate pastor shall be reviewed carefully by the congregation and Presbytery.

9.52

A stated supply is called by the Session to perform the functions of a pastor in a congregation.

1. The relationship shall be established by permission of the Presbytery only after it has given careful consideration to the qualifications of the individual and to all other factors involved.
2. The term of a stated supply shall be for no more than twelve months. It is renewable.
3. No formal call shall be issued by the congregation.

9.53

An occasional supply is a minister, a student of theology, or a layman secured by the Session to conduct services during periods when a congregation is without a pastor or when its pastor is unable to perform his duties.

1. The Session shall not secure any person as occasional supply, except in an emergency, without the approval of Presbytery or the installed pastor.
2. The Presbytery shall keep a list of those who are available for immediate service as occasional supplies, including ministers, students of theology, and laymen who give evidence of outstanding abilities as Christian leaders.

9.54

The procedure for a call of a pastor or associate pastor shall be:

1. The Session shall call a congregational meeting to elect a pastoral search committee. At least half of the committee shall be composed of elders who are either on the Session or who have recently rotated off. Others chosen for the committee should display mature Christian faith and wisdom and be well acquainted with the life and polity of the ARPC.
2. When the pastoral search committee is ready to report, it shall submit the name of its nominee to the Session for approval or rejection. If the Session approves the candidate, it shall call a congregational meeting for the purpose of nominating that individual and approving his call. This meeting shall be presided over by the moderator of the Session appointed by the Presbytery, who shall be responsible for having a properly drafted call.
3. It is desirable that the choice be unanimous, or nearly so. If the minority persists in its rejection of the nominee, the congregation shall be asked to reconsider its vote. A full account of the voting shall be given to the Presbytery along with the call.
4. If the candidate is not approved by a significant majority, no other candidate shall be considered at that meeting and the pastoral search committee shall subsequently reconvene to consider another candidate for a future meeting.
5. After the pastor or associate pastor is elected, the call shall be signed, first by the elders and deacons, then by the other voting members.
6. The signed call shall be confirmed in writing by the moderator.
7. The signed call shall be delivered to the Presbytery for approval. Every call is pending until the successful completion of the requirements of the Presbytery and the Presbytery’s approval.
8. The call shall:

• Clearly state the amount of salary and other allowances.
• Include information as to manse, vacation, moving expense, medical and hospitalization insurance.
• Include provision for the church to make contributions to the General Synod in support of the ARPC Retirement Plan (for churches in the United States) or to a locally-accredited and registered retirement plan, approved by the presbytery (for churches located outside the United States), according to the guidelines approved by the General Synod (except for calls to new fields or congregations which are unable to support a pastor).
• Provide for an annual review of the terms of the call by the Session.
• Meet all requirements of the Presbytery before approval.
• Be presented to a pastor-elect by the Presbytery in which the congregation issuing the call is located.

[Where provisions of the call respecting contributions for the ARPC Retirement Plan have not been made for a period of one (1) year, due notice shall be given by the Board of Benefits to the minister, clerk of Session, clerk of Presbytery, and chairman of the Presbytery’s Committee/Commission on Minister and His Work that the terms of said minister’s call have been breached. The failure to meet the terms of a call within a period of one year from date of notification shall constitute the termination of the call for Retirement Plan purposes.]

1. If a call is issued to a member of another Presbytery, the pastor-elect shall secure a letter of transfer to the Presbytery in which the congregation issuing the call is located, where he shall then be presented with the call.
2. If the pastor-elect accepts the call, the Presbytery shall appoint a commission to conduct the installation service.
3. The Presbytery can decline to present a call which is regular in all aspects if, in its judgment, the best interests of the ARPC so require.
4. A minister who is serving as a church planter can be installed as a pastor of the ARPC at its organizational service, if he has been called as a pastor prior to the service at a called meeting of the petitioners and the Presbytery or its Commission on the Minister and His Work has approved him for this call and the terms of the call.
5. The procedure for calls to other ministries shall be similar to that of a call to a pastor.
6. Any changes made in the terms of the call as a result of the annual review shall be submitted for approval to the Presbytery at its first stated meeting of the year.

Procedure for the Dissolution of Pastoral Relationships

9.55

The dissolution of the pastoral relationship shall be by action of the Presbytery. Such action can be initiated by the pastor, the Session, the congregation, or the Presbytery.

9.56

When a pastor desires to dissolve his pastoral relationship:

1. He shall first inform the Session in writing of his desire and send a copy of the request to the Presbytery.
2. The Session shall then call a congregational meeting to act on the request.

9.57

When a Session desires to dissolve the pastoral relationship:

1. They shall first inform the pastor in writing of their desire and send a copy of the request to the Presbytery.
2. They shall then notify the congregation of their desire by calling a congregational meeting to act on the request.

9.58

When a congregation desires to dissolve the pastoral relationship:

1. Communicant members shall request of the Session in writing to call a congregational meeting to act upon their desire to dissolve the pastoral relationship.
2. The Session shall determine if the request is appropriate.
3. If the Session determines the request is appropriate, they call a congregational meeting to act on the request.
4. The Session shall notify the pastor and the Presbytery in writing of the desire to dissolve the pastoral relationship.

9.59

When a congregation acts on a request for the dissolution of the pastoral relationship:

1. The action of the congregation shall be presented in writing to the Presbytery.
2. If the congregation concurs with the request to dissolve the pastoral relationship, the Presbytery shall dissolve the pastoral relationship unless the Presbytery determines that it is in the best interest of the congregation and the pastor to deny the request.
3. If the congregation does not concur with the request to dissolve the pastoral relationship, the congregation shall submit its reasons in writing to the Presbytery. The Presbytery shall give careful consideration to all such reasons along with the desires of the Session, if different from the congregation, and take action in the best interests of the congregation and the pastor.

9.60

When a Presbytery desires to dissolve a pastoral relationship, it has the authority to do so without formal application from any party when, acting on good information, and it has determined it is in the best interest and welfare of the congregation and pastor to dissolve the relationship.

9.61

The Presbytery has the authority to request an installed pastor to take up the work in another field of labor, but cannot require him to do so. Any pastor so requested shall give prayerful consideration to such a request for an indication of the will of God.

Procedure for Transferring Ministers from another Presbytery

9.62

Transfer within the Associate Reformed Presbyterian Church.

1. The Presbytery has the authority to transfer a minister or a student of theology from one Presbytery to another. Such transfers are initiated by the minister, licentiate, or student, by informing his Presbytery of his desire to be transferred, and securing a letter of standing which shall be presented to the receiving Presbytery prior to any examination and approval for reception.
2. The Presbytery receiving a minister from another Presbytery shall examine him as to his beliefs, his Christian character and his qualifications to perform the duties of his office. After examination the Presbytery has the authority to decline to receive the minister, or postpone his reception until he has engaged in further preparation. The Presbytery shall strive for uniformity in the examinations given.
3. A minister transferring from one Presbytery to another shall present a certificate of transfer indicating his good standing in the dismissing presbytery. A certificate of transfer shall be issued only after the pastoral or other relationship has been dissolved. He shall be a member of the dismissing Presbytery until he has been officially received by the Presbytery to which he is transferring, and an official notice of his reception has been sent to the dismissing Presbytery.
4. The Presbytery shall record the dates of the certificates and other vital information in its minutes.

9.63

Transfer from another denomination.

1. The Procedure for transferring ministers from another denomination shall follow in substance the procedure for transfer from one Presbytery to another within the ARPC.
2. The minister must present an acceptable certificate of transfer from the Presbytery or other Church body of which he was a member.
3. The minister applying for membership in one of the Presbyteries shall be examined as to his beliefs, his Christian character, his qualifications, and his knowledge of and adherence to the doctrines and principles of the Associate Reformed Presbyterian Church.

9.64

The minister requesting transfer from another denomination shall furnish evidence of an education equal to that required of ministers trained under the care of the Presbyteries of the ARPC. (9.3 G)

9.65

Transfer to another denomination.

The procedure for transferring ministers to another denomination shall follow in substance the procedure for transfer to another Presbytery within the ARPC.

Provisions for Calls to Other Ministries

9.66

The procedure for calls to ministries other than those involving pastoral relationship shall be essentially the same as for calls to the pastorate. The court or agency issuing the call shall present to the Presbytery of which he is a member, which shall retain primary jurisdiction, a call appropriate to the service involved.

9.67

When a minister desires to accept work not under the jurisdiction of any ARPC court or agency:

1. He shall request permission of his Presbytery.
2. The Presbytery shall grant permission upon determination that the particular work serves the best interests of the ARPC and the minister.
3. If permission is not granted and the minister persists in accepting such work, he shall request that he be divested of his office without censure.
4. If he does not so request, the Presbytery shall charge him with violation of his ordination vows and institute judicial process against him.

The Presbytery

The Purpose of Presbytery

10.1

The court of the ARPC next higher than the Session is the Presbytery, which has the oversight of a group of congregations within a specific geographical area as determined by the General Synod. In the expansion of the Church, there are times when Presbyteries need to go beyond their geographical boundaries in order to establish churches, “chapels,” “preaching stations,” “ethnic ministries,” or “mission congregations” in other areas. The Presbytery is the essential court of the Presbyterian system in administering its general order, the higher courts being constituted simply by a wider application of the general principles of the Presbytery. The name is scriptural, derived from the Greek of the New Testament.

Presbytery’s Authority and Responsibilities

10.2

The Presbytery shall have as its primary responsibility the initiation, planning, organization, and administration of programs designed to enable it to carry on the mission of God in Christ’s Church by word and deed in the Presbytery and also in the local congregations, the General Synod and the whole world.

10.3

In order to carry out its responsibilities, the Presbytery has power to:

1. Enforce the lawful injunctions of the higher courts.
2. Receive, hear, resolve, and decide references, appeals, and complaints according to constitutional procedures, including questions of doctrine or discipline.
3. Advise and to assume original jurisdiction for adjudication on matters from church Sessions where their authority cannot be exercised.
4. Review and approve or censure the records of Sessions and to require their correction, to redress anything contrary to order, and to take effectual care for the observance of the Standards of the ARPC.
5. Unite, divide, organize, dissolve, receive, dismiss, and transfer congregations.
6. Hold, dispose, and apply the properties of dissolved congregations at its discretion.
7. Approve or disapprove the buying, selling, mortgaging, or leasing of any real property by a congregation over which the Presbytery has jurisdiction.
8. Inquire into the condition of the congregations under its care, correcting, and advising in any matter and taking special oversight of congregations without pastors by appointing moderators of Sessions, supplying preaching and other ordinances of worship for congregations without pastors.
9. Receive under its care students of theology as candidates for the ministry.
10. Examine and approve candidates for the ministry.
11. Ordain, install, receive, dismiss, remove, and try pastors of the Gospel, requiring pastors to devote themselves diligently to their sacred calling and censuring the delinquent.
12. Examine and approve calls and changes in terms of calls.
13. Establish the pastoral relation, and to dissolve it at the request of one or both of the parties, or at its own discretion.
14. Direct the labors of pastors who have no pastoral charge.
15. Establish and direct mission work within its bounds.
16. Institute and superintend the agencies necessary for its work and to concert measures for the enlargement of the ARPC within its bounds.
17. To consider and pass upon all proposed measures referred to it by the General Synod which would change the established order of doctrine and government of the ARPC.
18. Propose to the General Synod such measures as are of common advantage to the whole ARPC.
19. Take whatever actions necessary for the spiritual welfare of the congregations under its care and for the extension of the Kingdom of Christ.

10.4

The Presbytery shall:

1. Keep full and accurate records of its proceedings and submit annually such records to the General Synod for inspection and review.
2. Report annually its proceedings to the General Synod with details in reference to:
   • Students of theology received.
   • Ordinations, installations, and dissolutions of pastoral relations.
   • Formations, organizations, dissolutions, unions, and divisions of congregations, and the receiving and transferring of congregations within the General Synod.
   • Ordination and receiving of elders.
   • Deaths of ministers, elders, and deacons.
   • Through the Annual Statistical Report of its churches, the receiving, dismissing and death of members and, as determined by the General Synod from time to time, organizational membership and summary financial information.
   • Condition and progress of work within its bounds.
   • In general all of the important business that has been transacted and changes that have taken place during the year.
3. Issue a certificate of standing to a minister upon valid application. Such certificate shall not be valid for more than one year.

Composition and Organization

10.5

Those entitled to sit as members of this court shall include:

1. All pastors of congregations, active or retired.
2. Every minister engaged in full-time service of the foreign missions, Presbyteries, institutions, boards and agencies of the denomination, or who were retired while engaged in such full- time service.
3. Ministers involved in Presbytery-approved Christian ministries.
4. Military chaplains, active or retired.
5. Other ministers approved and certified annually by their Presbyteries to be in a ministry appropriate to their ordination or calling. Each year, they must submit written application showing, to the satisfaction of the Presbytery, that the minister is, in compliance with 13, devoting himself diligently to his sacred calling.

10.6

Those entitled to sit as members of this court also shall include at least one elder from each congregation.

10.7

Congregations having more than three hundred communicant members are entitled to send two elder representatives, the basis for representation continues in this proportion. The stated clerk of each Presbytery shall submit to the principal clerk of the General Synod a statement stating the Presbyters are duly certified.

10.8

The vice-moderator, if he should be an elder, and the retiring moderator, should he be an elder.

10.9

The term of membership of an elder in the Presbytery shall continue until his successor is duly elected and qualified by presenting credentials of his appointment from the Session of the congregation which he represents.

1. Only those members of the Presbytery who are personally present at the meeting shall be entitled to vote.
2. Ministers in good standing in other Presbyteries or in other Christian denominations being present at any meeting of the Presbytery can be invited by the Presbytery to sit as consultative members. Such members can deliberate and advise, but shall not vote.

10.10

The officers of the Presbytery shall be a moderator, a vice moderator, a stated clerk, and such other officers as are necessary. The method of selection and terms of office and duties shall be determined by the Presbytery.

10.11

The Presbytery shall hold stated meetings at least twice a year. Such meetings shall ordinarily be opened with a sermon by the retiring or incoming moderator or in case the moderator is an elder, by an appropriate address or a sermon by a minister of the Presbytery appointed by the moderator, and every particular session shall be opened and closed with prayer.

1. A quorum for stated meetings of Presbytery shall be one-third (1/3) of the ministers of the Presbytery and duly elected elders from one-third (1/3) of the congregations. The Presbytery shall determine whether retired ministers are counted in the determination of a quorum.
2. A Presbytery that adjourns to a meeting during the sessions of the General Synod, shall do so only at a time when the General Synod is in recess.

10.12

If any matters which require immediate attention arise between the stated meetings, meetings shall be held upon the call of the moderator, or, in his failure to act, of the stated clerk, or upon the request of three (3) members of the Presbytery from at least two (2) congregations. At least one week’s notice of called meetings shall be given to all members of the Presbytery specifying the time and place of meeting and the particular business for which the meeting is called. No other business shall be transacted at called meetings except that specified in the notice.

A quorum for called meetings of the Presbytery shall be two (2) ministers and the duly elected elders from at least two (2) congregations.

10.13

The Presbytery shall convene when directed to do so by the General Synod for the transaction of designated business only.

A Presbytery or any of its committees or agencies have authority to incorporate under the laws of any state in which it functions; however, the provisions of its charter and by-laws must always be in accordance with the Form of Government of the ARPC.

1. The members of the Presbytery or the members of its committees or agencies shall be members of such corporation, and the directors or trustees and officers of such corporation shall be elected from its members in the manner prescribed in the by-laws.
2. If a Presbytery or any of its committees or agencies are unincorporated they have the authority to elect individual trustees from their members.
3. The corporation or individual trustees and their successors shall hold title to all property belonging to the Presbytery or any of its committees or agencies.
4. Title to all Presbytery property shall be acquired, mortgaged, held, and transferred by the Presbytery in which such property is located.
5. If a Presbytery is dissolved or otherwise ceases to exist and no disposition has been made of its property, the holder of the title to such property shall deliver, convey, and transfer same to the General Synod or to the authorized agent or agents of the General Synod. The receipt of the General Synod or its proper agent or agents shall be a full and complete discharge of all liability of the holder of such Presbytery property.

The Mission Church

Definition of a Mission

11.1

A mission is a fellowshipping congregation of Christians, with their children, who are meeting together with the intention of forming an organized congregation of the ARPC. It is distinguished from an organized congregation in that it is not governed by its own Session, but is governed through a Provisional Session appointed by the Presbytery.

The Goal of a mission Church

11.2

The goal of a mission congregation is to provide worship, pastoral care, and fellowship for a group of believers in a specific geographical area. It is also part of the goal to become an organized congregation with its own Session.

Forming a Mission Church

11.3

In the expansion of the Church, there are times when Presbyteries need to go beyond their geographical boundaries in order to establish churches, chapels, preaching stations, ethnic ministries, or mission congregations in other areas.

11.4

A presbytery may grant mission status to a group of believers who wish to meet together for worship, fellowship, and ministry and with the intent of becoming an organized church.

11.5

A sponsoring church may start a separate group for worship. This group will be under the jurisdiction of the sponsoring church’s Session. The Presbytery of the sponsoring church is to be made aware of the work.

11.6

Until a mission is organized and officers are elected in the regular manner, the Presbytery shall

1. Appoint the Provisional Session of the sponsoring church to oversee the work on behalf of Presbytery in the case found in
2. Appoint a provisional session of ARPC elders from neighboring congregations, wherever possible, or elders who meet the Standards of the ARPC, (6.1-6.4) [37] and
3. Appoint an ordained minister to serve as moderator, or
4. Issue a call to an ordained minister to serve as church planter. Such a call shall be issued in accordance with the provisions for calls to particular congregations. (9.46-9.53)[38] The church planter shall serve as moderator of the provisional session. The Presbytery shall consider input from the sponsoring church in the selection of the church planter.

11.7

Either the Presbytery or the sponsoring church has the primary oversight responsibility for the mission church.  When the mission church is under a Presbytery, the responsibility is usually exercised through the Presbytery committee charged with the responsibility for new church development.

Exploratory Work

11.8

Prior to being formed as a mission, a Presbytery may start an exploratory work. An exploratory work may last for up to one year (renewable for an additional year). An exploratory work may receive mission status only by action of the Presbytery.

Membership Rolls

11.9

Mission congregations shall maintain membership rolls consisting of communicant and non-communicant members as well as the names of those receiving the Sacrament of Baptism and the marriages and deaths of members, the mission shall maintain members on behalf of the Presbytery or sponsoring church until such times the mission becomes an organized congregation with its own session.

Mission Property

11.10

Mission Churches

1. Title to real church property of missions shall be acquired, mortgaged, held, and transferred byte Presbytery in which such property is located.
2. The Presbytery shall use its discretion as to when to transfer the title of all church property to the local congregation. This transaction is to take place within a two-year period after organization.
3. At the point of a congregation reverting to mission status, the congregation shall have twelve months to transfer the title to all church property to the presbytery.

Mission Leadership

Provisional Session

11.11

Because of the transitional nature of work, the Presbytery initiating a mission church shall appoint a Provisional Session. The Provisional Session shall:

1. Exercise oversight of the mission on behalf of the Presbytery
2. Report to the appropriate committee of the Presbytery that is charged with the responsibility for new church development

11.12

The Presbytery shall appoint for the mission a Provisional Session of Associate Reformed Presbyterian elders from neighboring congregations, wherever possible, or elders who meet the Standards of the Associate Reformed Presbyterian Church.

11.13

If an organized ARPC congregation is sponsoring admission, the sponsoring Church’s Session will serve as the Provisional Session to oversee the work. The sponsoring Church Session may choose to exercise its oversight through a subcommittee of the Session.

11.14

The Provisional Session has the same responsibility as a session, but is a transitory authority aimed at preparing the mission to be governed under its own Session.

11.15

The Provisional Session has secondary oversight and is accountable to the Presbytery committee. Elders on the Provisional Session must be careful to allow the mission to develop its distinct identity and direction.

11.16

The church planter of a mission congregation, by virtue of his office, is the moderator of the Provisional Session.

Responsibilities

1. To receive applicants into communicant church membership upon profession of faith in Jesus Christ, upon reaffirmation of faith in Jesus Christ, or upon transfer of membership;
2. To encourage parents who are communicant members to present their children for the Sacrament of Baptism;
3. To grant the appropriate certificate of transfer for any member in good standing upon proper request;
4. To admonish, rebuke; suspend, or exclude from the Sacrament of the Lord’s Supper any member of the congregation found delinquent, according to the Rules of Discipline;
5. To instruct and examine potential ruling elders and deacons;
6. To work with the Session in setting the time and place of the preaching of the Word, the administration of the sacraments, and over all other religious services;
7. To ensure that the mission is submitting required reports to presbytery and synod;
8. To encourage and advise the church planter. It is important that mutual trust be established between the church planter and the Session. He should look to the Session as his strong supporters and encouragers. He should feel free to share his concerns and frustrations with them.  The Session should advice and counsel him concerning his work and ways to most effectively develop the mission;
9. Each elder serving on a Provisional Session shall visit the work at least once a month;
10. In the case of a remote work, the Presbytery will make adjustments as necessary for the best of the mission work.

The Church Planter

11.17

The Presbytery shall call a minister to serve as church planter of a mission. The Presbytery committee charged with the responsibility for new church development will serve as the nominating committee to submit the name of a nominee to the Presbytery, along with terms of call, for approval or rejection by the Presbytery.

11.18

The Presbytery shall issue a call to an ordained minister to serve as the church planter. Such a call shall be issued in accordance with the provisions for calls to organized churches.

Public Responsibilities

The church planter shall

1. shall pray for and with his people;
2. read the Scriptures;
3. preach the Word;
4. teach, reprove, exhort and comfort;
5. administer the sacraments;
6. pronounce the blessings of God upon the people;
7. officiate at weddings and funerals;
8. and serve with elders in all matters pertaining tithe government, discipline, worship, and education of the congregation;
9. serve as an advisory member of all committee sin the congregation;
10. serve, with elders, in the higher courts of the Church.

Private Responsibilities

The church planter shall:

1. visit with and be available to his people as their pastor, that he may counsel with and instruct them in spiritual things and pray for and with them;
2. visit especially the sick, the afflicted, and the aged;
3. advise, comfort, and pray with those who havened;
4. admonish those who are guilty of conduct unbecoming their profession or who are indifferent to their religious duties;
5. and, in general, assume the spiritual oversight of his people.

Evangelist

11.19

A Presbytery may, upon its own initiative or at the request of Synod’s Board of Outreach North America, call a minister to be an evangelist.

11.20

The Presbytery committee charged with the responsibility for new church development, church revitalization, or evangelism will serve as the nominating committee to submit the name of a nominee to the Presbytery, along with the terms of call, for approval or rejection by the Presbytery.

11.21

When a Presbytery calls an evangelist to develop missions outside the bounds of the Presbytery, the evangelist shall work only with the approval of General Synod and in close cooperation with the Presbytery’s committee charged with new Church development and Synod’s Board of Outreach North America.

11.22

The Presbytery shall specify in writing the authority given to the evangelist, and shall also specify the particular field and the time period in which this authority shall be exercised.

Responsibilities

The Presbytery may give an evangelist authority to have as his primary duty the faithful sowing of the seed of the Gospel of Jesus Christ.

1. To preach the Word and administer the sacraments without the oversight of a Session;
2. To entrust the evangelist, in special cases, with authority to examine, receive, and dismiss members in a mission;
3. To train and examine potential elders and deacons;
4. To do preparatory work within the bounds of the Presbytery toward establishing new missions;
5. To develop missions outside the bounds of the Presbytery with the approval of the Presbyteries affected and approval from the General Synod;
6. To perform the duties of a pastor, without being installed as pastor, in a congregation that is unable to support a pastor;
7. To devote himself entirely to preaching the Word in special evangelistic services under the supervision and direction of the Presbytery, or of the pastor in whose charge he may belaboring.

Organization of a Mission into a Church

11.23

ONA guidelines for incorporating an organized church shall be followed.

11.24

A minister who is serving as a church planter can be installed as a pastor of the church at its organizational service, if he has been called as a pastor prior to the service at a called meeting of the petitioners and the Presbytery or its Commission on the Minister and His Work has approved him for this call and the terms of the call.

The General Synod

Purpose

12.1

The General Synod is the highest court of the ARPC and represents all of its Presbyteries. It bears the title of the General Synod of the Associate Reformed Presbyterian Church and constitutes the bond of union, peace, and correspondence among all of its congregations and courts.[39]

12.2

In order to institute and supervise the general work of the ARPC, the General Synod has the power to appoint boards, commissions, and committees.

12.3

The General Synod has as its primary responsibility the initiation, planning, organization, and administration of programs designed to enable it to carry out the mission of God in Christ’s Church by word and deed in the congregations, the Presbyteries, the General Synod, and the whole world.

Composition and Organization

12.4

The General Synod shall meet at least once in every year.

12.5

Those entitled to sit as members of this court shall include ARPC:

1. Pastors of congregations, active or retired;
2. Ministers engaged in full-time service of the foreign missions, Presbyteries, institutions, boards and agencies of the denomination, or who were retired while engaged in such full- time service
3. Ministers involved in Presbytery-approved Christian ministries;
4. Military chaplains, active or retired;
5. Ministers who deem their vocation to be an appropriate exercise of their call and ordination to the ministry may be certified annually by vote of their Presbyteries as being members of the General Synod, after written application each year by such ministers, showing, to the satisfaction of the Presbytery, that the minister is, in compliance with 9.13, devoting himself diligently to his sacred calling.

12.6

All elders who have served as moderator of the General Synod and are still a communicant member of an ARPC are members of the court. The vice moderator is a member of the court.

12.7

Those entitled to sit as members of this court also shall include at least one elder from each congregation.

12.8

Congregations having more than three hundred active communicant members are entitled to send two (2) elder representatives, the basis for representation continues in this proportion. The stated clerk of each Presbytery shall submit to the principal clerk of the General Synod a statement stating the Presbyters are duly certified.

12.9

The meeting of the General Synod shall be held at the time and place designated at the preceding meeting. The moderator shall designate an alternate time and/or place of meeting in the event that such a change should be necessary. Notice of any change shall be given to each Session not less than thirty days in advance of the meeting

12.10

A called meeting of the General Synod may be held only at a time of urgency or in the matter of special importance. The meeting shall be initiated in the following manner: The moderator, or in his failure to act, the principal clerk, shall issue an announcement for a called meeting at the official request of at least three (3) Presbyteries or, upon his own initiative with the official concurrence of at least three (3) Presbyteries

1. Notification of a called meeting shall be given at least thirty days in advance.
2. The purpose of the meeting shall be as stated in the notice and no other business shall be transacted.
3. An agenda for the meeting shall be distributed to all ministers and Sessions at least fourteen days prior to the start of the meeting.
4. Enrollment or certification for the meeting shall follow the rules of a stated meeting

12.11

The officers of the General Synod shall be

1. Moderator
2. Vice Moderator
3. Principal Clerk
4. Reading Clerk
5. Bill Clerk
6. Assistant Clerk
7. Treasurer of Synod’s Funds
8. Historian
9. Parliamentarian

12.12

The method of selection and the terms of office and duties shall be according to the Manual of Authorities and Duties. The Executive Board will see that the terms in office will be staggered

12.13

One-fourth of the ministers of the General Synod, from three (3) or more Presbyteries, with elders from at least one-fourth of the congregations, from three (3) or more Presbyteries, shall constitute a quorum for the transaction of business.

12.14

Congregational elder-representatives shall provide proof of representation, signed by the Session’s moderator and clerk, to the principal clerk. The Session shall make a record of the appointment. No representative shall have the right to deliberate or vote in the General Synod until he has been enrolled by the principal clerk. Only those elders who are personally present at the meeting shall be entitled to vote.

12.15

On the day appointed, the retiring moderator shall open the meeting with a sermon or, if he is an elder, with an appropriate address, and he shall preside until the moderator-elect is presented. In the absence of the retiring moderator, or in his inability to act, the retiring vice moderator shall perform the duties specified.

12.16

Each session of the General Synod shall be opened and closed with prayer. The business of the General Synod having been completed and the vote having been taken for final adjournment, the moderator shall state:  “By virtue of the authority delegated to me by the Associate Reformed Presbyterian Church, I now declare the _____ meeting of the General Synod of the Associate Reformed Presbyterian Church is adjourned, to meet next at ______ on the ___ day of ____.”  The session of the General Synod shall be closed with a song of praise, after which the moderator shall offer a prayer and pronounce, or cause to be pronounced, a scriptural benediction.

12.17

The general Synod shall maintain an accurate and permanent record of its proceedings.

12.18

The General Synod or any of its boards or agencies may incorporate under the laws of any state in which it or they function; however, the provisions of the charter and by-laws must always be in accordance with the Form of Government of the ARPC. The members of the General Synod or the members of any of its board or agencies shall be members of such corporation, and the directors or trustees and officers of such corporation shall be elected from its membership in the manner prescribed in the by-laws.

12.19

If the General Synod or any of its boards or agencies are unincorporated, they may elect individual trustees from their membership.

12.20

The corporation or individual trustees and successors:

1. Shall hold title to all property belonging to the General Synod or any of its boards or agencies;
2. Shall upon authority from and on behalf of the General Synod buy, sell, lease, or mortgage property for the General Synod or any of its boards or agencies;
3. Shall accept and execute deeds and shall hold and defend the same;
4. Shall manage any permanent special fund so entrusted for the furtherance of the work of the General Synod;
5. Shall facilitate the management of its civil affairs in such a manner as the General Synod may direct.

12.21

Title to institutional General Synod property shall be acquired, mortgaged, leased, held, and transferred by the appropriate board, corporation, or agency of the General Synod.

Authority and Responsibilities

12.22

The General Synod shall advise Presbyteries in its processes, but not the outcome, of the actions of the Presbyteries, in order to:

1. Organize, receive, divide, unite, transfer, dismiss, and dissolve Presbyteries in keeping with the advancement of the Church and
2. Review the Presbytery records, provide counsel and advice when requested

12.23

The General Synod has the authority to coordinate activities:

1. To communicate with individual congregations existing inside or outside the geographical boundaries of existing ARPC Presbyteries with the intention to explore the possibility of that congregation’s reception into the ARPC.
   • Requests from congregations seeking admittance into an ARPC Presbytery shall be handled in the manner prescribed in the Standards.
   • The Executive Board, upon requesting the congregation’s completion of all requirements for admittance, may request an existing Presbytery to receive this congregation, pending a Synod waiver if the requesting congregation is located outside the current Presbytery geographical boundaries.
   • A congregation newly received into an ARPC Presbytery shall be expected to become an active part of that Presbytery in a timely manner.
2. To communicate with individual congregations outside the geographical areas of existing ARPC Presbyteries.
   • Requests from such congregations to be received into the ARPC shall be handled as prescribed in the Standards.
   • When all requirements have been met, the Executive Board may request an existing Presbytery to consider receiving the petitioning congregation, with the understanding that such reception shall not be final until the General Synod has granted a waiver to the geographical area rule.

12.24

In its denominational administrative functions, the General Synod has the power to:

1. Establish measures for strengthening and advancing the ARPC;
2. Institute, create operating rules, and supervise agencies in the work of the General Synod;
3. Appoint or employ personnel to carry out the work that falls under its jurisdiction;
4. Require all lower courts, institutions, and special ministries to observe the Standards;
5. Advise and instruct all lower courts, institutions, and special ministries in how to conform to the Standards;
6. Organize particular Synods in keeping with the advancement of the ARPC;
7. Communicate with other ecclesiastical bodies on such terms as may be agreed upon by the General Synod and the other bodies; Receive other ecclesiastical bodies;
8. Oversee the affairs of the entire denomination, directing such measures as are necessary for the promotion of the peace, purity, and prosperity of all congregations under its care.

12.25

The General Synod will hear appeals to:

1. Receive and decide upon all appeals, references, and complaints properly brought before it from the lower courts;
2. Rectify lower courts’ decisions deemed contrary to the Standards and bear testimony against civil and ecclesiastical error in doctrine and against immorality in practice, both of which injuriously affect the ARPC;
3. Make final decisions in all controversies respecting doctrine, order, and discipline;
4. Resolve schismatic contentions and disputes according to the Standards.

12.26

The General Synod shall oversee over special ministries.

1. General Synod may establish and/or recognize such ministries that do not fall under the existing committees, commissions, boards, and agencies as are beneficial for the advancement of the Kingdom.
2. Such ministries shall function as independent auxiliaries/companions of the General Synod.
3. Such ministries will operate under the Standards of the Associate Reformed Presbyterian Church.
4. The organizational and operating guidelines of these ministries shall be outlined in the Manual of Authorities and Duties.

Board, Commissions, and Committees

BOARDS

Purpose

13.1

A board is a body appointed and empowered by a court of the ARPC to take management of certain specified duties in advancing the mission of the ARPC.  The specified duties shall be set forth and published in a manual of authorities and duties or other document of the appointing court.

Authority and Responsibility

13.2

A board shall perform special work entrusted to it without particular instructions from the appointing court but shall follow the general instructions of the court.

A board shall be empowered to study, initiate, administer programs and funds within its specific area of responsibility, and hold title to properties within its specific area of responsibility.

A board is empowered to create and staff an administrative entity for the purpose of carrying out its specified duties. A position description of an administrative office of a board of the General Synod shall be submitted to the General Synod for inclusion in a manual of authorities and duties. The administrative officer shall report to the board on the basis of his position description.

A board shall make an annual report to the appointing court, giving full statement of all business transacted, actions taken during the year, and newly initiated and/or planned programs. The report shall address the specified duties as set forth in a manual of authorities and duties of other documents of the appointing court.

Any action of a board may be approved, amended, or set aside by the appointing court.

A board shall keep full and accurate records of its proceedings in a permanent form which shall be available for review and inspection as required by the appointing court.

Composition and organization.

13.3

1. Members of a board shall be appointed, and terms of membership shall be fixed by the appointing court.
2. A board shall elect its own officers.
3. A board shall adopt a constitution and by-laws subject to the approval of the appointing court.
4. A board may incorporate; however, the provision of its charter and by-laws must always be in accordance with the Standards of the ARPC.

13.4

A newly elected member of any board or a newly appointed administrative or teaching employee of any board shall have given satisfactory evidence of his belief in and adherence to the basic doctrines of evangelical Christianity.

13.5

Any employee of any board who changes his belief shall report such change to the board.

COMMISSIONS

13.6

Purpose

A commission is a body appointed and empowered by a court of the ARPC to examine, consider, and conclude certain designated business.

13.7

Authority and responsibilities

1. A commission may be formed to take testimony in judicial cases, to install ministers in particular ministries, to consider and seek solutions for problems of disorder within congregations, to effect the organization or merger of congregations, and to perform similar ecclesiastical functions. The action of a commission may be amended or reversed by a majority vote of the appointing court.
2. A commission may be formed to interpret, construe, and apply the constitution and laws of the ARPC to all matters involving constitutionality referred to it by the appointing court.
3. A judicial case brought before a court of the ARPC may, with the consent of the parties, be committed to the judgment of a commission. In such cases the commission appointed must be satisfactory to both parties. The decision of a commission appointed for judicial purposes may be appealed to the appointing court.
4. Commissions need to be aware of matters of confidentiality.

Composition and organization

13.8

1. Each commission shall elect a chairman and secretary.
2. The commission shall report at the time designated by the court. Full and complete records of the commission’s proceedings shall be kept and submitted to the appointing court. Such report shall be entered into the minutes and shall be regarded as an action of that court. The commission shall then be dissolved.
3. Persons appointed to commissions shall be members of the court making the appointment.
4. A quorum for each commission shall be a majority of its total membership.
5. Size of membership:
   • A commission appointed by a Session shall be not fewer in number than three (3) members, consisting of at least one minister.
   • A commission appointed by a Presbytery shall be not fewer in number than three (3) members, consisting of at least two ministers and one elder.
   • A commission appointed by a Presbytery to hear a judicial case shall be not fewer in number than five (5) members, of which at least three (3) shall be ministers and two (2) shall be elders.
   • A commission appointed by the General Synod shall be not fewer in number than seven (7) members, consisting of at least four (4) ministers and three elders.
   • A commission appointed by the General Synod to hear a judicial case shall consist of not fewer than nine (9) members of which at least five (5) shall be ministers and four (4) shall be elders.

13.9

A newly appointed member of a commission shall have given satisfactory evidence of his belief in and adherence to the basic doctrines of evangelical Christianity.

13.10

Any member of any commission who changes his belief shall report such change to the commission.

COMMITTEES

13.11

Purpose

A committee is a body appointed by a court or agency of the ARPC to study matters committed to it, to recommend appropriate action, and to carry into effect specific directions or decisions made by the appointing court or board.

13.12

Authority and Responsibility

1. A committee shall perform its designated work according to the specific instructions of the appointing court or board.
2. The recommendations of a committee require action by the appointing court or board.
3. A committee report of its actions implementing the instructions and orders of the court or agency may not require further action.
4. All written reports shall be signed by the chairman and secretary.

13.13

Composition and Organization

1. The appointing court or board shall determine what committees are necessary for its work, the number of members of each committee, and the terms of membership.
2. Committees shall be classified as follows:
   • Moderator’s Committees. A moderator’s committee shall be a temporary committee appointed by the moderator to serve at his pleasure. The first named member of a moderator’s committee shall be the chairman.
   • Special Committees. A special committee shall be appointed whenever the work of the court or board requires it. The moderator, chairman or nominating committee shall appoint its members whenever authorized by the court or board. The committee shall be convened by its first named member and shall organize at its first meeting.
   • Standing Committees. A standing committee shall be a permanent committee to study and implement specific orders of the court or board. The court or board shall appoint the members of its standing committee in any manner it may determine for a specified term. The committee shall report to the appointing court or board at each meeting or as otherwise directed. Such committees shall reorganize annually.

13.14

A newly elected member of any committee shall have given satisfactory evidence of his belief in and adherence to the basic doctrines of evangelical Christianity.

13.15

Any member of any committee who changes his belief shall report such change to the committee.

Regulations Governing Amendments

14.1

Any proposed amendment to the Standards shall be presented to the Presbyteries at their regular fall meeting and shall be voted upon at their regular spring meeting.

1. The Confession of Faith and Catechisms: Amendments to the Confession of Faith and the Larger and Shorter Catechisms shall be proposedly the General Synod to the Presbyteries for the vote which will be reported to the principal clerk. An accumulative three-fourths “yea” vote of all the votes cast is required for ratification. The General Synod shall certify the vote at its next meeting.
2. The Form of Government, the Book of Discipline, and the Directory of Public Worship: Amendments to the Form of Government, the Book of Discipline, and the Directory of Public Worship, shall be proposed by the General Synod to the Presbyteries for the vote which will be reported to the principal clerk. An accumulative two-thirds “yea” vote of all the votes cast is required for ratification. The General Synod shall certify the vote at its next meeting.
3. The provisions contained in this CHAPTER can be amended only by the same method prescribed for the amendment of the Confession of Faith and Catechisms (14.1.A).

14.2

The stated clerk of each Presbytery shall record and submit the official count of the vote to the principal clerk of the General Synod.

14.3

The General Synod shall stipulate the exact manner in which the Presbyteries shall vote upon a proposed amendment. If the proposed amendment includes more than one item, such stipulation shall state whether the vote shall be upon the amendment as a whole or item-  by-item. The Question shall be so stated that the vote shall be “yes” and “no.”

14.4

Proposed amendments shall not be specifically presented to congregations for discussion or decision.

14.5

Only those members personally present at the meeting of Presbytery shall be entitled to vote.

14.6

After the results of the vote are announced, the question shall be closed and shall not be reconsidered.

14.7

The General Synod has the power, without resubmitting the proposal, to make verbal changes which do not affect the essential meaning of the proposal.

14.8

All amendments of substance shall be sent to a standing Revision Committee for review. This committee shall report on how the material affects other provisions throughout the Form of Government.

14.9

This review by the Revision Committee will take place before the material comes to the floor for approval. Material presented on the floor will be referred to the committee before being acted upon by the court.

14.10

Such matters and details of ARPC government not expressly provided in the Form of Government shall be determined by the respective courts according to the general principles of the Form of Government and the established order of the ARPC.

14.11

All matters not addressed in the constitutional documents of the ARPC shall be governed by Roberts’ Rules of Order (10th edition).

[1] Matthew 28:18; Job 37:23

[2] Romans 13:1-2; see also [[Westminster Confession of Faith Chapter I >> https://ref.ly/logosres/cnfssnfthdnbrgh;ref=WestminsterConfession.Chapter_I]]

[3] John 19:11

[4] John 5:26-27; 17:2; Revelation 2:27

[5] Matthew 20: 25-28; 2 Corinthians 13:10.

[6] Isaiah 9:6-7; see also [[Westminster Confession of Faith Chapter II, 3 >> https://ref.ly/logosres/cnfssnfthdnbrgh;ref=WestminsterConfession.Chapter_II,_3]]

[7] John 17:2; Ephesians 1:21.

[8] John 18:37; Revelation 17:14. 9 Ephesians 1:10, 22.

[9] Ephesians 1:10, 22

[10] Romans 12:6-8; Matthew 16:19; 18:18

[11] [[Westminster Confession of Faith Chapter I, 2 >> ####]].

[[Westminster Confession of Faith Chapter I >> https://ref.ly/logosres/cnfssnfthdnbrgh;ref=WestminsterConfession.Chapter_I]]

[12] John 14:26; 16:13

[13] 1 Corinthians 14:40

[14] Romans 1:1

[15] Mark 13:11; 2 Peter 1:21.

[16] Romans 5:5

[17] 2 Corinthians 5:19

[18] 1 Corinthians 14:40; Colossians 2:5

[19] [[Westminster Larger Catechism Question 127 >> https://ref.ly/logosres/cnfssnfthdnbrgh;ref=WestminsterLargerCatechism.Q_127]] [[Westminster Larger Catechism Question 128 >> https://ref.ly/logosres/cnfssnfthdnbrgh;ref=WestminsterLargerCatechism.Q_128]]

[20] Exodus 18:13-26; Titus 1:5; 1 Peter 5:1-5. 21

[21] 1 Timothy 4:14; Acts 15:1-2, 22-29

[22] Minutes of the Associate Reformed Synod, November 1, 1782, page 12. See The Form of Government of Presbyterian Church Government of the Westminster Assembly: “The officers which Christ hath appointed for the edification of his church, and the perfecting of the saints, are, some extraordinary, as apostles, evangelists, and prophets, which are ceased. Other ordinary and perpetual, as pastors, teachers, and other church-governors, and deacons.”

[23] At times referred to in historic Presbyterian polity as “church governors” – see previous note.

[24] Diakonia. The office set forth in Scripture as that of sympathy and service after the example of Christ.

[25] Parity means equality in voice and vote, not exactly numbers in a court.

[26] 1 Timothy 4:14; I Peter 5:1-3; Colossians 4:17

[27] Historically the ARPC has used the term “preaching station” for a location for regular public worship which is not an established Church and may have no intention of becoming one. The two terms “preaching station” and “chapel” are essentially synonymous.

[28] The presiding officer of the meeting shall determine the meaning of “present” in light of electronic media

[29] The Directory of Public Worship 8.B.1

[30] The office of Christian Education Ministries has created certificates for transferring members

[31] 1 Timothy 3:8-13

[32] 1 Timothy 3:8-13

[33] 1 Timothy 3:1-7; Titus 1:6-9.

[34] The Directory of Public Worship, Chapter 5.C.7.

[35] The Directory of Public Worship, Chapter 5.C.8

[36] 1 Timothy 3:6

[37] Form of Government, 6.1 – 6.4

[38] Form of Government, 9.46 – 9.53

[39] Westminster Confession of Faith, Chapter 31

The post The Form of Government appeared first on ARP Standards.

Man’ s chief and highest end is to glorify God, ²¹²⁹Rom. 11:36, Cor. 10:31 and fully to enjoy him forever. ²¹³⁰Ps. 73:24–28, John 17:21–23

2. How doth it appear that there is a God?

The very light of nature in man, and the works of God, declare plainly that there is a God; ²¹³¹Rom. 1:19–20, Ps. 19:1–3, Acts 17:28 but his word and Spirit only do sufficiently and effectually reveal him unto men for their salvation. ²¹³²1 Cor. 2:9–10, 2 Tim. 3:15–17, Isa. 59:21

3. What is the word of God?

The holy scriptures of the Old and New Testament are the word of God, ²¹³³2 Tim. 3:16, 2 Pet. 1:19–21 the only rule of faith and obedience. ²¹³⁴Eph. 2:20, Rev. 22:18–19, Isa. 8 :20, Luke 16:29,31, Gal. 1:8–9, 2 Tim. 3:15–16 Cf. WCF 1

4. How doth it appear that the scriptures are of the word of God?

The scriptures manifest themselves to be the word of God, by their majesty ²¹³⁵Hos. 8:12, 1 Cor. 2:6–7,13, Ps. 119:18,129 and purity; ²¹³⁶Ps. 12:6, Ps. 119:140 by the consent of all the parts, ²¹³⁷Acts 10:43, Acts 26:22 and the scope of the whole, which is to give all glory to God; ²¹³⁸Rom. 3:19,27 by their light and power to convince and convert sinners, to comfort and build up believers unto salvation: ²¹³⁹Acts 18:28, Heb. 4:12, James 1:18, Ps. 19:7–9, Rom. 15:4, Acts 20:32 but the Spirit of God bearing witness by and with the scriptures in the heart of man, is alone able fully to persuade it that they are the very word of God. ²¹⁴⁰John 16:13–14, 1 John 2:20,27, John 20:31

5. What do the scriptures principally teach?

The scriptures principally teach, what man is to believe concerning God, and what duty God requires of man. ²¹⁴¹2 Tim. 1:13

What Man Ought to Believe Concerning God

6. What do the scriptures make known of God?

The scriptures make known what God is, ²¹⁴²Heb. 11:6 the persons in the Godhead, ²¹⁴³1 John 5:7 his decrees, ²¹⁴⁴Acts 15:14–15,18 and the execution of his decrees. ²¹⁴⁵Acts 4:27–28

7. What is God?

God is a Spirit, ²¹⁴⁶John 4:24 in and of himself infinite in being, ²¹⁴⁷Exod. 3:14, Job 11:7–9 glory, ²¹⁴⁸Acts 7:2 blessedness, ²¹⁴⁹1 Tim. 6:15 and perfection; ²¹⁵⁰Matt. 5:48 all-sufficient, ²¹⁵¹Gen. 17:1 eternal, ²¹⁵²Ps. 90:2 unchangeable, ²¹⁵³Mal. 3:6, James 1:17 incomprehensible, ²¹⁵⁴1 Kings 8:27 every where present, ²¹⁵⁵Ps. 139:1–13 almighty, ²¹⁵⁶Rev. 4:8 knowing all things, ²¹⁵⁷Heb. 4:13, Ps. 147:5 most wise, ²¹⁵⁸Rom. 16:27 most holy, ²¹⁵⁹Isa. 6:3, Rev. 15:4 most just, ²¹⁶⁰Deut. 32:4 most merciful and gracious, long-suffering, and abundant in goodness and truth. ²¹⁶¹Exod. 34:6

8. Are there more Gods than one?

There is but one only, the living and true God. ²¹⁶²Deut. 6:4, 1 Cor. 8:4,6, Jer. 10:10

9. How many persons are there in the Godhead?

There be three persons in the Godhead, the Father, the Son, and the Holy Ghost; and these three are one true, eternal God, the same in substance, equal in power and glory; although distinguished by their personal properties. ²¹⁶³1 John 5:7, Matt. 3:16–17, Matt. 28:19, 2 Cor. 13:14, John 10:30

10. What are the personal properties of the three persons in the Godhead?

It is proper to the Father to beget the Son, ²¹⁶⁴Heb. 1:5–6,8 and to the Son to be begotten of the Father, ²¹⁶⁵John 1:14,18 and to the Holy Ghost to proceed from the Father and the Son from all eternity. ²¹⁶⁶John 15:26, Gal. 4:6

11. How doth it appear that the Son and the Holy Ghost are God equal with the Father?

The scriptures manifest that the Son and the Holy Ghost are God equal with the Father, ascribing unto them such names, ²¹⁶⁷Isa. 6:3,5,8, John 12:41, Acts 28:25, 1 John 5:20, Acts 5:3–4 attributes, ²¹⁶⁸John 1:1, Isa. 9:6, John 2:24–25, 1 Cor. 2:10–11 works, ²¹⁶⁹Col. 1:16, Gen. 1:2 and worship, ²¹⁷⁰Matt. 28:19, 2 Cor. 8:14 as are proper to God only.

12. What are the decrees of God?

God’ s decrees are the wise, free, and holy acts of the counsel of his will, ²¹⁷¹Eph. 1:11, Rom. 11:33, Rom. 9:14–15,18 whereby, from all eternity, he hath, for his own glory, unchangeably foreordained whatsoever comes to pass in time, ²¹⁷²Eph. 1:4,11, Rom. 9:22–23, Ps. 33:11 especially concerning angels and men.

13. What hath God especially decreed concerning angels and men?

God, by an eternal and immutable decree, out of his mere love, for the praise of his glorious grace, to be manifested in due time, hath elected some angels to glory; ²¹⁷³1 Tim. 5:21 and in Christ hath chosen some men to eternal life, and the means thereof: ²¹⁷⁴Eph. 1:4–6, 2 Thess. 2:13–14 and also, according to his sovereign power, and the unsearchable counsel of his own will, ²¹⁷⁵whereby he extendeth or withholdeth favor as he pleaseth, hath passed by and foreordained the rest to dishonor and wrath, to be for their sin inflicted, to the praise of the glory of his justice. ²¹⁷⁶Rom. 9:17–18,21–22, Matt. 11:25–26, 2 Tim. 2:20, Jude 4, 1 Pet. 2:8

14. How doth God execute his decrees?

God executeth his decrees in the works of creation and providence, according to his infallible foreknowledge, and the free and immutable counsel of his own will. ²¹⁷⁷Eph. 1:11

15. What is the work of creation?

The work of creation is that wherein God did in the beginning, by the word of his power, make of nothing the world, and all things therein, for himself, within the space of six days, and all very good. ²¹⁷⁸Gen. 1, Heb. 11:3, Prov. 16:4

16. How did God create angels?

God created all the angels ²¹⁷⁹Col. 1:16 spirits, ²¹⁸⁰Ps. 104:4 immortal, ²¹⁸¹Matt. 22:30 holy, ²¹⁸²Matt. 25:31 excelling in knowledge, ²¹⁸³2 Sam. 14:17, Matt. 24:36 mighty in power, ²¹⁸⁴2 Thess. 1:7 to execute his commandments, and to praise his name, ²¹⁸⁵Ps. 103:20–21 yet subject to change. ²¹⁸⁶2 Pet. 2:4

17. How did God create man?

After God had made all other creatures, he created man male and female; ²¹⁸⁷Gen. 1:27 formed the body of the man of the dust of the ground, ²¹⁸⁸Gen. 2:7 and the woman of the rib of the man, ²¹⁸⁹Gen. 2:22 endued them with living, reasonable, and immortal souls; ²¹⁹⁰Gen. 2:7, Job 35:11, Eccl. 12:7, Matt. 10:28, Luke 23:43 made them after his own image, ²¹⁹¹Gen. 1:27 in knowledge, ²¹⁹²Col. 3:10 righteousness, and holiness; ²¹⁹³Eph. 4:24 having the law of God written in their hearts, ²¹⁹⁴Rom. 2:14–15 and power to fulfill it, ²¹⁹⁵Eccl. 7:29 and dominion over the creatures; ²¹⁹⁶Gen. 1:28 yet subject to fall. ²¹⁹⁷Gen. 3:6, Eccl. 7:29

18. What are God’ s works of providence?

God’ s works of providence are his most holy, ²¹⁹⁸Ps. 145:17 wise, ²¹⁹⁹Ps. 104:24, Isa. 28:29 and powerful preserving ²²⁰⁰Heb. 1:3 and governing ²²⁰¹Ps. 103:19 all his creatures; ordering them, and all their actions, ²²⁰²Matt. 10:29–31, Gen. 45:7 to his own glory. ²²⁰³Rom. 11:36, Isa. 63:14

19. What is God’ s providence towards the angels?

God by his providence permitted some of the angels, willfully and irrecoverably, to fall into sin and damnation, ²²⁰⁴Jude 6, 2 Pet. 2:4, Heb. 2:16, John 8:44 limiting and ordering that, and all their sins, to his own glory; ²²⁰⁵Job 1:12, Matt. 8:31 and established the rest in holiness and happiness; ²²⁰⁶1 Tim. 5:21, Mark 8:38, Heb. 12:22 employing them all, ²²⁰⁷Ps. 104:4 at his pleasure, in the administrations of his power, mercy, and justice. ²²⁰⁸2 Kings 19:35, Heb. 1:14

20. What was the providence of God toward man in the estate in which he was created?

The providence of God toward man in the estate in which he was created, was the placing him in paradise, appointing him to dress it, giving him liberty to eat of the fruit of the earth; ²²⁰⁹Gen. 2:8,15–16 putting the creatures under his dominion, ²²¹⁰Gen. 1:28 and ordaining marriage for his help; ²²¹¹Gen. 2:18 affording him communion with himself; ²²¹²Gen. 1:26–29, Gen. 3:8 instituting the Sabbath; ²²¹³Gen. 2:3 entering into a covenant of life with him, upon condition of personal, perfect, and perpetual obedience, ²²¹⁴Gal. 3:12, Rom. 10:5 of which the tree of life was a pledge; ²²¹⁵Gen. 2:9 and forbidding to eat of the tree of knowledge of good and evil, upon the pain of death. ²²¹⁶Gen. 2:17

21. Did man continue in that estate wherein God at first created him?

Our first parents being left to the freedom of their own will, through the temptation of Satan, transgressed the commandment of God in eating the forbidden fruit; and thereby fell from the estate of innocency wherein they were created. ²²¹⁷Gen. 3:6–8,13, Eccl. 7:29, 2 Cor. 11:3

22. Did all mankind fall in that first transgression?

The covenant being made with Adam as a public person, not for himself only, but for his posterity, all mankind descending from him by ordinary generation, ²²¹⁸Acts 17:26 sinned in him, and fell with him in that first transgression. ²²¹⁹Gen. 2:16–17, Rom. 5:12–20, 1 Cor. 15:21–22

23. Into what estate did the fall bring mankind?

The fall brought mankind into an estate of sin and misery. ²²²⁰Rom. 5:12, Rom. 3:23

24. What is sin?

Sin is any want of conformity unto, or transgression of, any law of God, given as a rule to the reasonable creature. ²²²¹1 John 3:4, Gal. 3:10,12

25. Wherein consisteth the sinfulness of that estate whereinto man fell?

The sinfulness of that estate whereinto man fell, consisteth in the guilt of Adam’ s first sin, ²²²²Rom. 5:12,19 the want of that righteousness wherein he was created, and the corruption of his nature, whereby he is utterly indisposed, disabled, and made opposite unto all that is spiritually good, and wholly inclined to all evil, and that continually; ²²²³Rom. 3:10–19, Eph. 2:1–3, Rom. 5:6, Rom. 8:7–8, Gen. 6:5 which is commonly called Original Sin, and from which do proceed all actual transgressions. ²²²⁴James 1:14–15, Matt. 15:19

26. How is original sin conveyed from our first parents unto their posterity?

Original sin is conveyed from our first parents unto their posterity by natural generation, so as all that proceed from them in that way are conceived and born in sin. ²²²⁵Ps. 51:5, Job 14:4, Job 15:14, John 3:6

27. What misery did the fall bring upon mankind?

The fall brought upon mankind the loss of communion with God, ²²²⁶Gen. 3:8,10,24 his displeasure and curse; so as we are by nature children of wrath, ²²²⁷Eph. 2:2–3 bond slaves to Satan, ²²²⁸2 Tim. 2:26 and justly liable to all punishments in this world, and that which is to come. ²²²⁹Gen. 2:17, Lam. 3:39, Rom. 6:23, Matt. 25:41,46, Jude 7

28. What are the punishments of sin in this world?

The punishments of sin in this world are either inward, as blindness of mind, ²²³⁰Eph. 4:18 a reprobate sense, ²²³¹Rom. 1:28 strong delusions, ²²³²2 Thess. 2:11 hardness of heart, ²²³³Rom. 2:5 horror of conscience, ²²³⁴Isa. 33:14, Gen. 4:13, Matt. 27:4 and vile affections; ²²³⁵Rom. 1:26 or outward, as the curse of God upon the creatures of our sakes, ²²³⁶Gen. 3:17 and all other evils that befall us in our bodies, names, estates, relations, and employments; ²²³⁷Deut. 28:15–18 together with death itself. ²²³⁸Rom. 6:21,23

29. What are the punishments of sin in the world to come?

The punishments of sin in the world to come, are everlasting separation from the comfortable presence of God, and most grievous torments in soul and body, without intermission, in hell-fire for ever. ²²³⁹2 Thess. 1:9, Mark 9:43–44,46,48, Luke 16:24

30. Doth God leave all mankind to perish in the estate of sin and misery?

God doth not leave all men to perish in the estate of sin and misery, ²²⁴⁰1 Thess. 5:9 into which they fell by the breach of the first covenant, commonly called the Covenant of Works; ²²⁴¹Gal. 3:10,12 but of his mere love and mercy delivereth his elect out of it, and bringeth them into an estate of salvation by the second covenant, commonly called the Covenant of Grace. ²²⁴²Tit. 3:4–7, Gal. 3:21, Rom. 3:20,8–9

31. With whom was the covenant of grace made?

The covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed. ²²⁴³Gal. 3:16, Rom. 5:15–21, Isa. 53:10–11

32. How is the grace of God manifested in the second covenant?

The grace of God is manifested in the second covenant, in that he freely provideth and offereth to sinners a Mediator, ²²⁴⁴Gen. 3:15, Isa. 42:6, John 6:27 and life and salvation by him; ²²⁴⁵1 John 5:11–12 and requiring faith as the condition to interest them in him, ²²⁴⁶John 3:16, John 1:12 promiseth and giveth his Holy Spirit ²²⁴⁷Prov. 1:23 to all his elect, to work in them that faith, ²²⁴⁸2 Cor. 4:13 with all other saving graces; ²²⁴⁹Gal. 5:22–23 and to enable them unto all holy obedience, ²²⁵⁰Ezek. 36:27 as the evidence of the truth of their faith ²²⁵¹James 2:18,22 and thankfulness to God, ²²⁵²2 Cor. 5:14–15 and as the way which he hath appointed them to salvation. ²²⁵³Eph. 2:10

33. Was the covenant of grace always administered after one and the same manner?

The covenant of grace was not always administered after the same manner, but the administrations of it under the Old Testament were different from those under the New. ²²⁵⁴2 Cor. 3:6–7,21–22

34. How was the covenant of grace administered under the Old Testament?

The covenant of grace was administered under the Old Testament, by promises, ²²⁵⁵Rom. 15:8 prophecies, ²²⁵⁶Acts 3:20,24 sacrifices, ²²⁵⁷Heb. 10:1 circumcision, ²²⁵⁸Rom. 4:11 the passover, ²²⁵⁹1 Cor. 5:7 and other types and ordinances, which did all fore-signify Christ then to come, and were for that time sufficient to build up the elect in faith in the promised Messiah, ²²⁶⁰Heb. 8,9,10,11,13 by whom they then had full remission of sin, and eternal salvation. ²²⁶¹Gal. 3:7–9,14

35. How is the covenant of grace administered under the New Testament?

Under the New Testament, when Christ the substance was exhibited, the same covenant of grace was and still is to be administered in the preaching of the word, ²²⁶²Mark16:15 and the administration of the sacraments of baptism ²²⁶³Matt. 28:19–20 and the Lord’ s supper; ²²⁶⁴1 Cor. 11:23–25 in which grace and salvation are held forth in more fulness, evidence, and efficacy, to all nations. ²²⁶⁵2 Cor. 3:6–9, Heb. 8:6,10–11, Matt. 28:19

36. Who is the Mediator of the covenant of grace?

The only Mediator of the covenant of grace is the Lord Jesus Christ, ²²⁶⁶1 Tim. 2:5 who, being the eternal Son of God, of one substance and equal with the Father, ²²⁶⁷John 1:1,14, John 10:30, Phil. 2:6 in the fulness of time became man, ²²⁶⁸Gal. 4:4 and so was and continues to be God and man, in two entire distinct natures, and one person, for ever. ²²⁶⁹Luke 1:35, Rom. 9:5, Col. 2:9, Heb. 7:24–25

37. How did Christ, being the Son of God, become man?

Christ the Son of God became man, by taking to himself a true body, and a reasonable soul, ²²⁷⁰John 1:14, Matt. 26:38 being conceived by the power of the Holy Ghost in the womb of the Virgin Mary, of her substance, and born of her, ²²⁷¹Luke 1:27,31,35,42, Gal. 4:4 yet without sin. ²²⁷²Heb. 4:15, Heb. 7:26

38. Why was it requisite that the Mediator should be God?

It was requisite that the Mediator should be God, that he might sustain and keep the human nature from sinking under the infinite wrath of God, and the power of death, ²²⁷³Acts 2:24–25, Rom. 1:4, Rom. 4:25, Heb. 9:14 give worth and efficacy to his sufferings, obedience, and intercession; ²²⁷⁴Acts 20:28, Heb. 9:14, Heb. 7:25–28 and to satisfy God’ s justice, ²²⁷⁵Rom. 3:24–26 procure his favour, ²²⁷⁶Eph. 1:6, Matt. 3:17 purchase a peculiar people, ²²⁷⁷Tit. 2:13–14 give his Spirit to them, ²²⁷⁸Gal. 4:6 conquer all their enemies, ²²⁷⁹Luke 1:68–69,71,74 and bring them to everlasting salvation. ²²⁸⁰Heb. 5:8–9, Heb. 9:11–15

39. Why was it requisite that the Mediator should be man?

It was requisite that the Mediator should be man, that he might advance our nature, ²²⁸¹Heb. 2:16 perform obedience to the law, ²²⁸²Gal. 4:4 suffer and make intercession for us in our nature, ²²⁸³Heb. 2:14, Heb. 7:24–25 have a fellow-feeling of our infirmities; ²²⁸⁴Heb. 4:15 that we might receive the adoption of sons, ²²⁸⁵Gal. 4:5 and have comfort and access with boldness unto the throne of grace. ²²⁸⁶Heb. 4:16

40. Why was it requisite that the Mediator should be God and man in one person?

It was requisite that the Mediator, who was to reconcile God and man, should himself be both God and man, and this in one person, that the proper works of each nature might be accepted of God for us, ²²⁸⁷Matt. 1:21,23, Matt. 3:17, Heb. 9:14 and relied on by us as the works of the whole person. ²²⁸⁸1 Pet. 2:6

41. Why was our Mediator called Jesus?

Our Mediator was called Jesus, because he saveth his people from their sins. ²²⁸⁹Matt. 1:21

42. Why was our Mediator called Christ?

Our Mediator was called Christ, because he was anointed with the Holy Ghost above measure, ²²⁹⁰John 3:34, Ps. 45:7 and so set apart, and fully furnished with all authority and ability, ²²⁹¹John 6:27, Matt. 28:18–20 to execute the offices of prophet, ²²⁹²Acts 3:21–22, Luke 4:18,21 priest, ²²⁹³Heb. 5:5–7, Heb. 4:14–15 and king of his church, ²²⁹⁴Ps. 2:6, Matt. 21:5, Isa. 9:6–7, Phil. 2:8–11 in the estate both of his humiliation and exaltation.

43. How doth Christ execute the office of a prophet?

Christ executeth the office of a prophet, in his revealing to the church, ²²⁹⁵John 1:18 in all ages, by his Spirit and word, ²²⁹⁶1 Pet. 1:10–12 in divers ways of administration, ²²⁹⁷Heb. 1:1–2 the whole will of God, ²²⁹⁸John 15:15 in all things concerning their edification and salvation. ²²⁹⁹Acts 20:32, Eph. 4:11–13, John 20:31

44. How doth Christ execute the office of a priest?

Christ executeth the office of a priest, in his once offering himself a sacrifice without spot to God, ²³⁰⁰Heb. 9:14,28 to be reconciliation for the sins of his people; ²³⁰¹Heb. 2:17 and in making continual intercession for them. ²³⁰²Heb. 7:25

45. How doth Christ execute the office of a king?

Christ executeth the office of a king, in calling out of the world a people to himself, ²³⁰³Acts 15:14–16, Isa. 55:4–5, Gen. 49:10, Ps. 110:3 and giving them officers, ²³⁰⁴Eph. 4:11–12, 1 Cor. 12:28 laws, ²³⁰⁵Isa. 33:22 and censures, by which he visibly governs them; ²³⁰⁶Matt. 18:17–18, 1 Cor. 5:4–5 in bestowing saving grace upon his elect, ²³⁰⁷Acts 5:31 rewarding their obedience, ²³⁰⁸Rev. 22:12, Rev. 2:10 and correcting them for their sins, ²³⁰⁹Rev. 3:19 preserving and supporting them under all their temptations and sufferings, ²³¹⁰Isa. 63:9 restraining and overcoming all their enemies, ²³¹¹1  Cor. 15:25, Ps. 110:1–2 and powerfully ordering all things for his own glory, ²³¹²Rom. 14:10–11 and their good; ²³¹³Rom. 8:28 and also in taking vengeance on the rest, who know not God, and obey not the gospel. ²³¹⁴2 Thess. 1:8–9, Ps. 2:8–9

46. What was the estate of Christ’ s humiliation?

The estate of Christ’ s humiliation was that low condition, wherein he for our sakes, emptying himself of his glory, took upon him the form of a servant, in his conception and birth, life, death, and after his death, until his resurrection. ²³¹⁵Phil. 2:6–8, Luke 1:31, 2 Cor. 8:9, Acts 2:24

47. How did Christ humble himself in his conception and birth?

Christ humbled himself in his conception and birth, in that, being from all eternity the Son of God, in the bosom of the Father, he was pleased in the fulness of time to become the son of man, made of a woman of low estate, and to be born of her; with divers circumstances of more than ordinary abasement. ²³¹⁶John 1:14,18, Gal. 4:4, Luke 2:7

48. How did Christ humble himself in his life?

Christ humbled himself in his life, by subjecting himself to the law, ²³¹⁷Gal. 4:4 which he perfectly fulfilled; ²³¹⁸Matt. 5:17, Rom. 5:19 and by conflicting with the indignities of the world, ²³¹⁹Ps. 22:6, Heb. 12:2–3 temptations of Satan, ²³²⁰Matt. 4:1–12, Luke 4:13 and infirmities in his flesh, whether common to the nature of man, or particularly accompanying that his low condition. ²³²¹Heb. 2:17–18, Heb. 4:15, Isa. 52:13–14

49. How did Christ humble himself in his death?

Christ humbled himself in his death, in that having been betrayed by Judas, ²³²²Matt. 27:4 forsaken by his disciples, ²³²³Matt. 26:56 scorned and rejected by the world, ²³²⁴Isa. 53:2–3 condemned by Pilate, and tormented by his persecutors; ²³²⁵Matt. 27:26–50, John 19:34 having also conflicted with the terrors of death, and the powers of darkness, felt and borne the weight of God’ s wrath, ²³²⁶Luke 22:44, Matt. 27:46 he laid down his life an offering for sin, ²³²⁷Isa. 53:10 enduring the painful, shameful, and cursed death of the cross. ²³²⁸Phil. 2:8, Heb. 12:2, Gal. 3:13

50. Wherein consisted Christ’ s humiliation after his death?

Christ’ s humiliation after his death consisted in his being buried, ²³²⁹1 Cor. 15:3–4 and continuing in the state of the dead, and under the power of death till the third day; ²³³⁰Ps. 16:10, Acts 2:24–27,31, Rom. 6:9, Matt. 12:40 which hath been otherwise expressed in these words, He descended into hell.

51. What was the estate of Christ’ s exaltation?

The estate of Christ’ s exaltation comprehendeth his resurrection, ²³³¹1 Cor. 15:4 ascension, ²³³²Mark 16:19 sitting at the right hand of the Father, ²³³³Eph. 1:20 and his coming again to judge the world. ²³³⁴Acts 1:11, Acts 17:31

52. How was Christ exalted in his resurrection?

Christ was exalted in his resurrection, in that, not having seen corruption in death, ²³³⁵of which it was not possible for him to be held,²³³⁶Acts 2:24,27 and having the very same body in which he suffered, with the essential properties thereof, ²³³⁷Luke 24:3 ²³³⁸but without mortality, and other common infirmities belonging to this life, really united to his soul, ²³³⁹Rom. 6:9, Rev. 1:18 he rose again from the dead the third day by his own power; ²³⁴⁰John 10:18 whereby he declared himself to be the Son of God, ²³⁴¹Rom. 1:4 to have satisfied divine justice, ²³⁴²Rom. 8:34 to have vanquished death, and him that had the power of it, ²³⁴³Heb. 2:14 and to be Lord of quick and dead: ²³⁴⁴Rom. 14:9 all which he did as a public person, ²³⁴⁵1 Cor. 15:21–22 the head of his church, ²³⁴⁶Eph. 1:20–23, Col. 1:18 for their justification, ²³⁴⁷Rom. 4:25 quickening in grace, ²³⁴⁸Eph. 2:1,5–6, Col. 2:12 support against enemies, ²³⁴⁹1 Cor. 15:25–27 and to assure them of their resurrection from the dead at the last day. ²³⁵⁰1 Cor. 15:20

53. How was Christ exalted in his ascension?

Christ was exalted in his ascension, in that having after his resurrection often appeared unto and conversed with his apostles, speaking to them of the things pertaining to the kingdom of God, ²³⁵¹Acts 1:2–3 and giving them commission to preach the gospel to all nations, ²³⁵²Matt. 28:19–20 forty days after his resurrection, he, in our nature, and as our head, ²³⁵³Heb. 6:20 triumphing over enemies, ²³⁵⁴Eph. 4:8 visibly went up into the highest heavens, there to receive gifts for men, ²³⁵⁵Acts 1:9–11, Eph. 4:10, Ps. 68:18 to raise up our affections thither, ²³⁵⁶Col. 3:1–2 and to prepare a place for us, ²³⁵⁷John 14:3 where he himself is, and shall continue till his second coming at the end of the world. ²³⁵⁸Acts 3:21

54. How is Christ exalted in his sitting at the right hand of God?

Christ is exalted in his sitting at the right hand of God, in that as God-man he is advanced to the highest favour with God the Father, ²³⁵⁹Phil. 2:9 with all fulness of joy, ²³⁶⁰Acts 2:28, Ps. 16:11 glory, ²³⁶¹John 17:5 and power over all things in heaven and earth; ²³⁶²Eph. 1:22, 1 Pet. 3:22 and does gather and defend his church, and subdue their enemies; furnishes his ministers and people with gifts and graces, ²³⁶³Eph. 4:10–12, Ps. 110 and makes intercession for them. ²³⁶⁴Rom. 8:34

55. How does Christ make intercession?

Christ maketh intercession, by his appearing in our nature continually before the Father in heaven, ²³⁶⁵Heb. 9:12 ,24 in the merit of his obedience and sacrifice on earth, ²³⁶⁶Heb. 1:3 declaring his will to have it applied to all believers; ²³⁶⁷John 3:16, John 17:9,20,24 answering all accusations against them, ²³⁶⁸Rom. 8:33–34 and procuring for them quiet of conscience, notwithstanding daily failings, ²³⁶⁹Rom. 5:1–2, 1 John 2:1–2 access with boldness to the throne of grace, ²³⁷⁰Heb. 4:16 and acceptance of their persons ²³⁷¹Eph. 1:6 andservices. ²³⁷²1 Pet. 2:5

56. How is Christ to be exalted in his coming again to judge the world?

Christ is to be exalted in his coming again to judge the world, in that he, who was unjustly judged and condemned by wicked men, ²³⁷³Acts 3:14–15 shall come again at the last day in great power, ²³⁷⁴Matt. 24:30 and in the full manifestation of his own glory, and of his Father’ s, with all his holy angels, ²³⁷⁵Luke 9:26, Matt. 25:31 with a shout, with the voice of the archangel, and with the trumpet of God, ²³⁷⁶1 Thess. 4:16 to judge the world in righteousness. ²³⁷⁷Acts 17:31

57. What benefits has Christ procured by his mediation?

Christ, by his mediation, has procured redemption, ²³⁷⁸Heb. 9:12 with all other benefits of the covenant of grace. ²³⁷⁹2 Cor. 1:20

58. How do we come to be made partakers of the benefits which Christ hath procured?

We are made partakers of the benefits which Christ hath procured, by the application of them unto us, ²³⁸⁰John 1:11–12 which is the work especially of God the Holy Ghost. ²³⁸¹Tit. 3:5–6

59. Who are made partakers of redemption through Christ?

Redemption is certainly applied, and effectually communicated, to all those for whom Christ hath purchased it; ²³⁸²Eph. 1:13–14, John 6:37,39 , John 10:15–16 who are in time by the Holy Ghost enabled to believe in Christ according to the gospel. ²³⁸³Eph. 2:8, 2 Cor. 4:13

60. Can they who have never heard the gospel, and so know not Jesus Christ, nor believe in him, besaved by their living according to the light of nature?

They who, having never heard the gospel, ²³⁸⁴Rom. 10:14 know not Jesus Christ, ²³⁸⁵2 Thess. 1:8–9, Eph. 2:12, John 1:10–12 and believe not in him, cannot be saved, ²³⁸⁶John 8:24, Mark 16:16 be they never so diligent to frame their lives according to the light of nature, ²³⁸⁷1 Cor. 1:20–24 or the laws of that religion which they profess; ²³⁸⁸John 4:22, Rom. 9:31–32, Phil. 3:4–9 neither is there salvation in any other, but in Christ alone, ²³⁸⁹Acts 4:12 who is the Savior only of his body the church. ²³⁹⁰Eph. 5:23

61. Are all they saved who hear the gospel, and live in the church?

All that hear the gospel, and live in the visible church, are not saved; but they only who are true members of the church invisible. ²³⁹¹John 12:38–40, Rom. 9:6, Matt. 22:14, Matt. 7:21, Rom. 11:7

62. What is the visible church?

The visible church is a society made up of all such as in all ages and places of the world do profess the true religion, ²³⁹²1 Cor. 1:2, 1 Cor. 12:13, Rom. 15:9–12, Rev. 7:9, Ps. 2:8, Ps. 22:27–31, Ps. 45:17, Matt. 28:19–20, Isa. 59:21 and of their children. ²³⁹³1 Cor. 7:14, Acts 2:39, Rom. 11:16, Gen. 17:7

63. What are the special privileges of the visible church?

The visible church hath the privilege of being under God’ s special care and government; ²³⁹⁴Isa. 4:5–6, 1 Tim. 4:10 of being protected and preserved in all ages, notwithstanding the opposition of all enemies; ²³⁹⁵Ps. 115:1–2,9, Isa. 31:4–5, Zech. 12:2–4,8,9 and of enjoying the communion of saints, the ordinary means of salvation, ²³⁹⁶Acts 2:39,42 and offers of grace by Christ to all members of it in the ministry of the gospel, testifying, that whosoever believes in him shall be saved, ²³⁹⁷Ps. 147:19–20, Rom. 9:4, Eph. 4:11–12, Mark 16:15–16 and excluding none that will come unto him. ²³⁹⁸John 6:37

64. What is the invisible church?

The invisible church is the whole number of the elect, that have been, are, or shall be gathered into one under Christ the head. ²³⁹⁹Eph. 1:10,22–23, John 10:16, John 11:52

65. What special benefits do the members of the invisible church enjoy by Christ?

The members of the invisible church by Christ enjoy union and communion with him in grace and glory. ²⁴⁰⁰John 17:21, Eph. 2:5–6, John 17:24

66. What is that union which the elect have with Christ?

The union which the elect have with Christ is the work of God’ s grace, ²⁴⁰¹Eph. 1:22, Eph. 2:6–7 whereby they are spiritually and mystically, yet really and inseparably, joined to Christ as their head and husband; ²⁴⁰²1 Cor. 6:17, John 10:28, Eph. 5:23,30 which is done in their effectual calling. ²⁴⁰³1 Pet. 5:10, 1 Cor. 1:9

67. What is effectual calling?

Effectual calling is the work of God’ s almighty power and grace, ²⁴⁰⁴John 5:25, Eph. 1:18–20, 2 Tim. 1:8–9 whereby ²⁴⁰⁵out of his free and special love to his elect, and from nothing in them moving him thereunto ²⁴⁰⁶Tit. 3:4–5, Eph. 2:4–5,7–9, Rom. 9:11 he doth, in his accepted time, invite and draw them to Jesus Christ, by his word and Spirit; ²⁴⁰⁷2 Cor. 5:20, 2 Cor. 6:1–2, John 6:44, 2 Thess. 2:13–14 savingly enlightening their minds, ²⁴⁰⁸Acts 26:18, 1 Cor. 2:10,12 renewing and powerfully determining their wills, ²⁴⁰⁹Ezek. 11:19, Ezek. 36:26–27, John 6:45 so as they ²⁴¹⁰although in themselves dead in sin are hereby made willing and able freely to answer his call, and to accept and embrace the grace offered and conveyed therein. ²⁴¹¹Eph. 2:5, Phil. 2:13, Deut. 30:6

68. Are the elect only effectually called?

All the elect, and they only, are effectually called: ²⁴¹²Acts 13:48 although others may be, and often are, outwardly called by the ministry of the word, ²⁴¹³Matt. 22:14 and have some common operations of the Spirit; ²⁴¹⁴Matt. 7:22, Matt. 13:20–21, Heb. 6:4–6 who, for their willful neglect and contempt of the grace offered to them, being justly left in their unbelief, do never truly come to Jesus Christ. ²⁴¹⁵John 12:38–40, Acts 28:25–27, John 6:64–65, Ps. 81:11–12

69. What is the communion in grace which the members of the invisible church have with Christ?

The communion in grace which the members of the invisible church have with Christ, is their partaking of the virtue of his mediation, in their justification, ²⁴¹⁶Rom. 8:30 adoption, ²⁴¹⁷Eph. 1:5 sanctification, and whatever else, in this life, manifests their union with him. ²⁴¹⁸1 Cor. 1:30

70. What is justification?

Justification is an act of God’ s free grace unto sinners, ²⁴¹⁹Rom. 3:22,24–25, Rom. 4:5 in which he pardoneth all their sins, accepteth and accounteth their persons righteous in his sight; ²⁴²⁰2 Cor. 5:19,21, Rom. 3:22,24,25,27,28 not for any thing wrought in them, or done by them, ²⁴²¹Tit. 3:5,7, Eph. 1:7 but only for the perfect obedience and full satisfaction of Christ, by God imputed to them, ²⁴²²Rom. 5:17–19, Rom. 4:6–8 and received by faith alone. ²⁴²³Acts 10:43, Gal. 2:16, Phil. 3:9

71. How is justification an act of God’ s free grace?

Although Christ, by his obedience and death, did make a proper, real, and fully satisfaction to God’ s justice in the behalf of them that are justified; ²⁴²⁴Rom. 5:8–10,19 yet in as much as God accepteth the satisfaction from a surety, which he might have demanded of them, and did provide this surety, his own only Son, ²⁴²⁵1 Tim. 2:5–6, Heb. 10:10, Matt. 20:28, Dan. 9:24,26, Isa. 53:4–6,10–12, Heb. 7:22, Rom. 8:32, 1 Pet. 1:18–19 imputing his righteousness to them, ²⁴²⁶2 Cor. 5:21 and requiring nothing of them for their justification but faith, ²⁴²⁷Rom. 3:24–25 which also is his gift, ²⁴²⁸Eph. 2:8 their justification is to them of free grace. ²⁴²⁹Eph. 1:7

72. What is justifying faith?

Justifying faith is a saving grace, ²⁴³⁰Heb. 10:39 wrought in the heart of a sinner by the Spirit ²⁴³¹2 Cor. 4:13, Eph. 1:17–19 and word of God, ²⁴³²Rom. 10:14–17 whereby he, being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition, ²⁴³³Acts 2:37, Acts 16:30, John 16:8–9, Rom. 5:6, Eph. 2:1, Acts 4:12 not only assenteth to the truth of the promise of the gospel, ²⁴³⁴Eph. 1:13 but received and rested upon Christ and his righteousness, therein held forth, for pardon of sin, ²⁴³⁵John 1:12, Acts 16:31, Acts 10:43 and for the accepting and accounting of his person righteous in the sight of God for salvation. ²⁴³⁶Phil. 3:9, Acts 15:11

73. How doth faith justify a sinner in the sight of God?

Faith justifies a sinner in the sight of God, not because of those other graces which do always accompany it, or of good works that are the fruits of it, ²⁴³⁷Gal. 3:11, Rom. 3:28 nor as if the grace of faith, or any act thereof, were imputed to him for his justification; ²⁴³⁸Rom. 4:5, Rom. 10:10 but only as it is an instrument by which he receiveth and applieth Christ and his righteousness. ²⁴³⁹John 1:12, Phil. 3:9, Gal. 2:16

74. What is adoption?

Adoption is an act of the free grace of God, ²⁴⁴⁰1 John 3:1 in and for his only Son Jesus Christ, ²⁴⁴¹Eph. 1:5, Gal. 4:4–5 whereby all those that are justified are received into the number of his children, ²⁴⁴²John 1:12 have his name put upon them, ²⁴⁴³2 Cor. 6:18, Rev. 3:12 the Spirit of his Son given to them, ²⁴⁴⁴Gal. 4:6 are under his fatherly care and dispensations, ²⁴⁴⁵Ps. 103:13, Prov. 14:26, Matt. 6:32 admitted to all the liberties and privileges of the sons of God, made heirs of all the promises, and fellow-heirs with Christ in glory. ²⁴⁴⁶Heb. 6:12, Rom. 8:17

75. What is sanctification?

Sanctification is a work of God’ s grace, whereby they whom God hath, before the foundation of the world, chosen to be holy, are in time, through the powerful operation of his Spirit ²⁴⁴⁷Eph. 1:4, 1 Cor. 6:11, 2 Thess. 2:13 applying the death and resurrection of Christ unto them, ²⁴⁴⁸Rom. 6:4–6 renewed in their whole man after the image of God; ²⁴⁴⁹Eph. 4:23–24 having the seeds of repentance unto life, and all other saving graces, put into their hearts, ²⁴⁵⁰Acts 11:18, 1 John 3:9 and those graces so stirred up, increased, and strengthened, ²⁴⁵¹Jude 20, Heb. 6:11–12, Eph. 3:16–19, Col. 1:10–11 as that they more and more die unto sin, and rise unto newness of life. ²⁴⁵²Rom. 6:4,6,14, Gal. 5:24

76. What is repentance unto life?

Repentance unto life is a saving grace, ²⁴⁵³2 Tim. 2:25 wrought in the heart of a sinner by the Spirit ²⁴⁵⁴Zech. 12:10 and word of God, ²⁴⁵⁵Acts 11:18,20–21 whereby, out of the sight and sense, not only of the danger, ²⁴⁵⁶Ezek. 18:28,30,32, Luke 15:17–18, Hos. 2:6–7 but also of the filthiness and odiousness of his sins, ²⁴⁵⁷Ezek. 36:31, Isa. 30:22 and upon the apprehension of God’ s mercy in Christ to such as are penitent, ²⁴⁵⁸Joel 2:12–13 he so grieves for ²⁴⁵⁹Jer. 31:18–19 and hates his sins, ²⁴⁶⁰2 Cor. 7:11 as that he turns from them all to God, ²⁴⁶¹Acts 26:18, Ezek. 14:6, 1 Kings 8:47–48 purposing and endeavouring constantly to walk with him in all the ways of new obedience. ²⁴⁶²Ps. 119:6,59,128, Luke 1:6, 2 Kings 23:25

77. Wherein do justification and sanctification differ?

Although sanctification be inseparably joined with justification, ²⁴⁶³1 Cor. 6:11, 1 Cor. 1:30 yet they differ, in that God in justification impureth the righteousness of Christ; ²⁴⁶⁴Rom. 4:6 ,8 in sanctification of his Spirit infuseth grace, and enableth to the exercise thereof; ²⁴⁶⁵Ezek. 36:27 in the former, sin is pardoned; ²⁴⁶⁶Rom. 3:24–25 in the other, it is subdued: ²⁴⁶⁷Rom. 6:6,14 the one doth equally free all believers from the revenging wrath of God, and that perfectly in this life, that they never fall into condemnation ²⁴⁶⁸Rom. 8:33–34 the other is neither equal in all, ²⁴⁶⁹1 John 2:12–14, Heb. 5:12–14 nor in this life perfect in any, ²⁴⁷⁰1 John 1:8,10 but growing up to perfection. ²⁴⁷¹2 Cor. 7:1, Phil. 3:12–14

78. Whence ariseth the imperfection of sanctification in believers?

The imperfection of sanctification in believers ariseth from the remnants of sin abiding in every part of them, and the perpetual lustings of the flesh against the spirit; whereby they are often foiled with temptations, and fall into many sins, ²⁴⁷²Rom. 7:18,23, Mark 14:66–72, Gal. 2:11–12 are hindered in all their spiritual services, ²⁴⁷³Heb. 12:1 and their best works are imperfect and defiled in the sight of God. ²⁴⁷⁴Isa. 64:6, Exod. 28:38

79. May not true believers, by reason of their imperfections, and the many temptations and sins they are overtaken with, fall away from the state of grace?

True believers, by reason of the unchangeable love of God, ²⁴⁷⁵Jer. 31:3 and his decree and covenant to give them perseverance, ²⁴⁷⁶2 Tim. 2:19, Heb. 13:20–21, 2 Sam. 23:5 their inseparable union with Christ, ²⁴⁷⁷1 Cor. 1:8–9 his continual intercession for them, ²⁴⁷⁸Heb. 7:25, Luke 22:32 and the Spirit and seed of God abiding in them, ²⁴⁷⁹1 John 3:9, 1 John 2:27 can neither totally nor finally fall away from the state of grace, ²⁴⁸⁰Jer. 32:40, John 10:28 but are kept by the power of God through faith unto salvation. ²⁴⁸¹1 Pet. 1:5

80. Can true believers be infallibly assured that they are in the estate of grace, and that they shall persevere therein unto salvation?

Such as truly believe in Christ, and endeavour to walk in all good conscience before him, ²⁴⁸²1 John 2:3 may, without extraordinary revelation, by faith grounded upon the truth of God’ s promises, and by the Spirit enabling them to discern in themselves those graces to which the promises of life are made, ²⁴⁸³1 Cor. 2:12, 1 John 3:14,18–19,21,24, 1 John 4:13,16, Heb. 6:11–12 and bearing witness with their spirits that they are the children of God, ²⁴⁸⁴Rom. 8:16 be infallibly assured that they are in the estate of grace, and shall persevere therein unto salvation. ²⁴⁸⁵1 John 5:13

81. Are all true believers at all times assured of their present being in the estate of grace, and that they shall be saved?

Assurance of grace and salvation not being of the essence of faith, ²⁴⁸⁶Eph. 1:13 true believers may wait long before they obtain; ²⁴⁸⁷Isa. 50:10, Ps. 88:1–3,6–7,9,10,13–15 and, after the enjoyment thereof, may have it weakened and intermitted, through manifold distempers, sins, temptations, and desertions; ²⁴⁸⁸Ps. 77:1–12, Cant. 5:2–3, 6, Ps. 51:8,12, Ps. 31:22, Ps. 22:1 yet they are never left without such a presence and support of the Spirit of God as keeps them from sinking into utter despair. ²⁴⁸⁹1 John 3:9, Ps. 73:15,23, Isa. 54:7–10

82. What is the communion in glory which the members of the invisible church have with Christ?

The communion in glory which the members of the invisible church have with Christ, is in this life, ²⁴⁹⁰2 Cor. 3:18 immediately after death, ²⁴⁹¹Luke 23:43 and at last perfected at the resurrection and day of judgment. ²⁴⁹²1 Thess. 4:17

83. What is the communion in glory with Christ which the members of the invisible church enjoy in this life?

The members of the invisible church have communicated to them in this life the first-fruits of glory with Christ, as they are members of him their head, and so in him are interested in that glory which he is fully possessed of; ²⁴⁹³Eph. 2:5–6 and, as an earnest thereof, enjoy the sense of God’ s love, ²⁴⁹⁴Rom. 5:5, 2 Cor. 1:22 peace of conscience, joy in the Holy Ghost, and hope of glory; ²⁴⁹⁵Rom. 5:1–2,Rom. 14:17 as, on the contrary, sense of God’ s revenging wrath, horror of conscience, and a fearful expectation, are to the wicked the beginning of their torments which they shall endure after death. ²⁴⁹⁶Gen. 4:13, Matt. 27:4, Heb. 10:27, Rom. 2:9, Mark 9:44

84. Shall all men die?

Death being threatened as the wages of sin, ²⁴⁹⁷Rom. 6:23 it is appointed unto all men once to die; ²⁴⁹⁸Heb. 9:27 for that all have sinned. ²⁴⁹⁹Rom. 5:12

85. Death, being the wages of sin, why are not the righteous delivered from death, seeing all their sins are forgiven in Christ?

The righteous shall be delivered from death itself at the last day, and even in death are delivered from the sting and curse of it; ²⁵⁰⁰1 Cor. 15:26,55–57, Heb. 2:15 so that, although they die, yet it is out of God’ s love, ²⁵⁰¹Isa. 57:1–2, 2 Kings 22:20 to free them perfectly from sin and misery, ²⁵⁰²Rev. 14:13, Eph. 5:27 and to make them capable of further communion with Christ in glory, which they then enter upon. ²⁵⁰³Luke 23:43, Phil. 1:23