THE

BOOK OF CHURCH ORDER

OF THE

KOREAN AMERICAN PRESBYTERIAN CHURCH

KOREAN AMERICAN PRESBYTERIAN CHURCH

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CONTENTS 1. THE CREED.................................................................................................................................................................................... Foreword The Twelve Articles Pledge of Acceptance 2. THE WESTMINSTER CONFESSION OF FAITH........................................................................................................................ 3. THE WESTMINSTER LARGER CATECHISM ........................................................................................................................... 4. THE WESTMINSTER SHORTER CATECHISM ......................................................................................................................... 5. THE FORM OF GOVERNMENT .................................................................................................................................................. CHAPTER 1. Preliminary Principles .......................................................................................................................................... Article 1. Liberty of Conscience Article 2. Liberty of the Church Article 3. Church Officers and Their Responsibilities Article 4. Truth and Practice Article 5. The Qualifications of Officers Article 6. The Right to Elect Officers Article 7. Church Power Article 8. Discipline CHAPTER 2. Particular Churches............................................................................................................................................... Article 1. The Organization of a Particular Church Article 2. Classifications of the Church Article 3. Church Assemblies Article 4. The Local Church CHAPTER 3. Church Officers .................................................................................................................................................... Article 1. The Founding Officer Article 2. Perpetual Officers Article 3. Temporary Officers Article 4. Extraordinary Officers CHAPTER 4. Pastors (Teaching Elders) ..................................................................................................................................... Article 1. Definition Article 2. The Qualifications of as Pastor Article 3. The Duties of a Pastor (Teaching Elder) Article 4. The Titles of a Pastor CHAPTER 5. Ruling Elders ........................................................................................................................................................ Article 1. Origin Article 2. Power Article 3. Qualifications Article 4. Duties CHAPTER 6. Deacons................................................................................................................................................................. Article 1. Definition Article 2. Qualifications Article 3. Duties CHAPTER 7. Church Government and Courts ........................................................................................................................... Article 1. The Necessity of Church Government Article 2. The Nature and Jurisdiction of Church Court Article 3. Meetings Article 4. The Power of Courts

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CHAPTER 8. The Church Session .............................................................................................................................................. Article 1. The Organization of the Church Session Article 2. The Quorum of the Church Session Article 3. The Moderator of the Session Article 4. The Interim Moderator of the Session Article 5. The Duties of the Church Session Article 6. The Power of the Church Session Article 7. The Session Meeting Article 8. Minutes of the Session Article 9. Rosters CHAPTER 9. Presbytery ............................................................................................................................................................. Article 1. General Remarks Article 2. Organization Article 3. Qualifications Article 4. Delegates Article 5. Quorum Article 6. Duties Article 7. The Record of the Presbytery and the Report Thereof Article 8.Various Records the Presbytery Should Keep Article 9. Presbytery Meetings CHAPTER 10. The General Assembly ....................................................................................................................................... Article 1. Definition Article 2. Organization Article 3. Quorum Article 4. Duties Article 5. Powers Article 6. Meetings Article 7. The Opening and Closing of Meetings Article 8. Qualifications for the Delegates Article 9. Travel Expenses for the Delegates CHAPTER 11. The Election and Ordination of Ruling Elders and Deacons.............................................................................. Article 1. The Manner of Election Article 2. Consenting to Installation Article 3. The Order of Installation Article 4. The Term of Office Article 5. Voluntary Leave of Office and Resignation Article 6. Leave of Office and Resignation by Request CHAPTER 12. Candidates for the Gospel Ministry.................................................................................................................... Article 1. Remarks on Training Article 2. Jurisdiction Article 3. Subjects for Examination CHAPTER 13. The Election and Installation of Pastors and Missionaries................................................................................. Article 1. The Qualifications for Ordination Article 2. The Election of a Pastor Article 3. Preparation for a Call Article 4. The Form of a Call Article 5. The Acceptance of a Call Article 6. The Presentation of a Call Article 7. Calling a Pastor from Another Presbytery Article 8. Preparation for Ordination and Installation Article 9. The Ordination Service Article 10. The Installation Service Article 11. A Pastor from Another Denomination CHAPTER 14. The Transfer of Ministers ................................................................................................................................... Article 1. Approval

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Article 2. Transfer within the Presbytery Article 3. Transfer into and out of Another Presbytery CHAPTER 15. The Dissolution of Pastoral Relations ................................................................................................................ Article 1. Voluntary Dissolution Article 2. Recommended Dissolution Article 3. Voluntary Resignation Article 4. Recommended Resignation Article 5. Leave of Absence CHAPTER 16. Missionaries........................................................................................................................................................ Article 1. Missionaries CHAPTER 17. Moderators and Clerks........................................................................................................................................ Article 1. Moderators Article 2. The Powers of the Moderator Article 3. Clerks Article 4. The Duties of the Clerk CHAPTER 18. The Powers and Responsibilities of Various Agencies of the Church ............................................................... Article 1. Formation Article 2. Management Article 3. Power CHAPTER 19. Meetings ............................................................................................................................................................. Article 1. Congregational Meetings Article 2. Officers’ Meetings Article 3. Joint Officers’ Boards CHAPTER 20. Amending the Constitution................................................................................................................................. 6. CONSTITUTIONAL RULES ......................................................................................................................................................... Article 1. The Formation of an Unorganized Church Article 2. The Duties of Church Members Article 3. The Power of Church Members Article 4. Sunday Worship Services Article 5. The Sacraments Article 6. Elections and Voting in the Church Article 7. Elders at Large Article 8. Deacons at Large Article 9. Kwonchals Article 10. Marriage and Funeral Services Article 11. Laying Hands on the Sick

Article 12. Records to Preserve 7. THE BOOK OF DISCIPLINE......................................................................................................................................................... CHAPTER 1. General Rules........................................................................................................................................................ Article 1. The Meaning of Discipline Article 2. The Purposes of Discipline Article 3. Offenses Article 4. Judicial Cases Article 5. Judicial Cases and Administrative Cases Article 6. The Children of Communicant Members CHAPTER 2. The Complainant and the Accused ....................................................................................................................... CHAPTER 3. The Writ of Complaint and Specifications ........................................................................................................... CHAPTER 4. Ordinary Rules Governing the Trial of Judicial Cases.........................................................................................

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CHAPTER 5. Special Rules Governing the Session Trial .......................................................................................................... CHAPTER 6. Regulations Governing the Trial of Officers ........................................................................................................ CHAPTER 7. Provisions for Summary Judgment....................................................................................................................... CHAPTER 8. Regulations Governing Evidence ......................................................................................................................... CHAPTER 9. Provisions for Appeals.......................................................................................................................................... (1) Examination and Correction (2) Entrusted Judgment (3) Petition (4) Appeal CHAPTER 10. Dissents and Protests (by Members of the Governing Body)............................................................................. CHAPTER 11. Jurisdiction over Transferred Members.............................................................................................................. CHAPTER 12. Transferring between Churches or Presbyteries ................................................................................................. CHAPTER 13. The Higher Courts of the Church ....................................................................................................................... (1) The Court of a Presbytery (2) The Court of the General Assembly CHAPTER 14. Disputes among Governing Bodies .................................................................................................................... 8. THE DIRECTORY FOR THE WORSHIP OF GOD IN THE KOREAN AMERICAN PRESBYTERIAN CHURCH .............. CHAPTER 1. The Sanctification of the Lord’s Day ................................................................................................................... CHAPTER 2. The Assembling of the Congregation, and Their Behavior during the Divine Service........................................ CHAPTER 3. The Public Reading of the Holy Scriptures .......................................................................................................... CHAPTER 4. The Singing of Psalms and Hymns....................................................................................................................... CHAPTER 5. Public Prayer......................................................................................................................................................... CHAPTER 6. The Preaching of the Word................................................................................................................................... CHAPTER 7. Sunday School ...................................................................................................................................................... CHAPTER 8. Prayer Meetings .................................................................................................................................................... CHAPTER 9. Infant Baptism ...................................................................................................................................................... CHAPTER 10. The Admission of Persons to Sealing Ordinances.............................................................................................. CHAPTER 11. The Administration of the Lord’s Supper........................................................................................................... CHAPTER 12. The Solemnization of Marriage .......................................................................................................................... CHAPTER 13. The Burial of the Dead ....................................................................................................................................... CHAPTER 14. Fasting and the Observing of Days of Thanksgiving ......................................................................................... CHAPTER 15 The Directory for Secret and Family Worship .................................................................................................... CHAPTER 16. The Manner of Imposing Church Censures........................................................................................................ CHAPTER 17. Restoration..........................................................................................................................................................

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CHAPTER 18. The Offerings...................................................................................................................................................... APPENDIX: THE BYLAWS OF THE GENERAL ASSEMBLY ..................................................................................................... CHAPTER 1. ORGANIZATION................................................................................................................................................ Article 1. Membership Article 2. Officers Article 3. Election of the Officers Article 4. Duties CHAPTER 2. COMMITTEE MEMBERS, GENERAL SECRETARY..................................................................................... Article 5. The Standing Committees Article 6. Appointed Officials and Committees Article 7. The Members of the Special Committees Article 8. Seminary Trustees Article 9. The General Secretary CHAPTER 3. FINANCES........................................................................................................................................................... Article 10. The Finances of the General Assembly Article 11. The Traveling Expenses of the Delegates CHAPTER 4. MEETINGS .......................................................................................................................................................... CHAPTER 5. FORMS AND DOCUMENTS ............................................................................................................................. Article 14. The Forms to Be Used by the Presbyteries to Report on the Conditions of Their Respective Presbyteries APPENDIX..................................................................................................................................................................................

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1. THE CREED

Foreward

The Korean American Presbyterian Church adopts the following twelve articles as its Confession of Faith to be subscribed by ministers, elders, deacons and all members. This is a summary of the teachings of the Scripture and also the Westminster Confession of Faith and the Larger and Shorter Catechisms that are worthy exponents of the Word of God. Therefore, the following should be taught in our local churches and the seminaries.

The Twelve Articles

Article 1 The Scriptures of the Old and New Testaments are the Word of God, the only infallible rule of faith and duty. Article 2 There is but one God and He alone is to be worshipped. He is a Spirit, self-existent, omnipresent, yet distinct from all other spirits and from material things; infinite, eternal and unchangeable in His being, wisdom, holiness, justice, goodness, truth and love. Article 3 In the Godhead, there are three Persons, the Father, the Son, and the Holy Spirit and these three are one God, the same in substance, equal in power and glory. Article 4 All things visible and invisible were created by God by the word of His power, and are preserved and governed by Him so that, while He is in no way the Author of sin, He works all things according to the counsel of His will, and they serve the fulfillment of His wise, good, and holy purpose. Article 5 God created man, male and female, after His own image, in knowledge, righteousness and holiness, with dominion over the creatures. All men have the same origin and are brethren. Article 6 Our first parents, being free to choose between good and evil, and being tempted, sinned against God; and all mankind, descending by ordinary generation from Adam, the head of the race, sinned in him, and fell with him. To their original guilt and corruption, those capable of so doing have added actual transgressions. All justly deserve His wrath and punishment in this present life and in that which is to come. Article 7 To save men from the guilt, corruptions and penalty of sin, and to give them eternal life, God, in His infinite love, sent into the world His eternal and only begotten Son, the Lord Jesus Christ, in whom alone God has become incarnate, and through whom alone men can be saved. The eternal Son became true man, and was and continues to be true God and true man, in two distinct natures, and one person forever. He was conceived by the power of the Holy Spirit, and born of the virgin Mary, yet without sin. For sinful men, He perfectly obeyed the law of God, and offered Himself a true and perfect sacrifice to satisfy Divine justice and reconcile men to God. He died on the cross, was buried and rose again from the dead on the third day. He ascended to the right hand of God, where He makes intercession for His people, and whence He shall come again to raise the dead, and to judge the world. Article 8 The Holy Spirit, who proceeds from the Father and the Son, makes men partakers of salvation, convincing them of their sin and misery and enlightening their minds in the knowledge of Christ, renewing their wills, persuading and enabling them to embrace Jesus Christ freely offered them in the Gospel, and working in them all the fruits of righteousness. Article 9

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While God chose the people in Christ before the foundation of the world, that they should be holy and without blemish before Him in love, having foreordained them unto adoption as sons through Jesus Christ, unto Himself, according to the good pleasure of His will, to the praise of the glory of His grace, which He freely bestowed on them in the beloved; He makes a full and free offer of salvation to all men, and commands them to repent of their sins, to believe in the Lord Jesus Christ as their Savior, and to live a humble, holy life after His example, and in obedience to God's revealed will.

Those who believe in Christ and obey Him are saved, the chief benefits being that they receive justification, adoption into the number of the sons of God, sanctification through the indwelling of the Spirit and eternal glory. Believers may also in this life enjoy assurance of their salvation. In His gracious work, the Holy Spirit uses the means of grace, especially the Word, the sacraments and prayer. Article 10 The sacraments instituted by Christ are Baptism and the Lord's Supper. Baptism is the washing with water in the name of the Father and of the Son and of the Holy Spirit, and is the sign and seal of our union to Christ, of regeneration, and of the renewing of the Holy Spirit, and our engagement to be the Lord's. It is administered to those who profess their faith in Christ and to their children.

The Lord's Supper is the partaking of the bread and of the cup as a memorial of Christ's death, and is a sign and seal of the benefits thereof to believers. It is to be observed by His people till He comes in token of their faith in Him and His sacrifice, of their appropriation of its benefits, and of their future engagement to serve Him, of their communion with Him and with one another.

The benefits of the Sacraments are not from any virtue in them or in him who administers them, but only from the blessing of Christ and the working of His Spirit in them that by faith receive them.

Article 11 It is the duty of all believers to unite in Church fellowship, to observe the sacraments and other ordinances of Christ, to obey His laws, to continue in prayer, to keep holy the Lord's Day, to meet together for His worship, to wait upon the preaching of His word, to give as God may prosper them, to manifest a Christ-like spirit among themselves and toward all men, to labor for the extension of Christ's kingdom throughout the world, and to wait for His glorious appearing. Article 12 At the last day, the dead shall be raised, and all shall appear before the judgment seat of Christ, and shall receive according to the deeds done in the present life, whether good or bad. Those who have believed in Christ and obeyed Him, shall be openly acquitted and received into glory; but the unbelieving and wicked, being condemned, shall suffer the punishment due to their sins.

Form of Acceptance

I receive and adopt the Confession of Faith of this Church as based upon and in accord with the Word of God; and I declare it to be the Confession of my faith.

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2. THE WESTMINSTER CONFESSION OF FAITH

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CHAPTER 1 Of the Holy Scripture

1. Although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men unexcusable; yet are they not sufficient to give that knowledge of God, and of his will, which is necessary unto salvation. Therefore it pleased the Lord, at sundry times, and in divers manners, to reveal himself, and to declare that his will unto his church; and afterwards, for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing: which maketh the Holy Scripture to be most necessary; those former ways of God's revealing his will unto his people being now ceased.

2. Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments, which are these:

Of the Old Testament:

Genesis II Chronicles Daniel Exodus Ezra Hosea Leviticus Nehemiah Joel Numbers Esther Amos Deuteronomy Job Obadiah Joshua Psalms Jonah Judges Proverbs Micah Ruth Ecclesiastes Nahum I Samuel The Song of Songs Habakkuk II Samuel Isaiah Zephaniah I Kings Jeremiah Haggai II Kings Lamentations Zechariah I Chronicles Ezekiel Malachi

Of the New Testament:

The Gospels Galatians The Epistle according to Ephesians of James Matthew Philippians The first and Mark Colossians second Epistles Luke Thessalonians I of Peter John Thessalonians II The first, second, The Acts of the to Timothy I and third Epistles Apostles to Timothy II of John Paul's Epistles to Titus The Epistle to the Romans to Philemon of Jude Corinthians I The Epistle to The Revelation Corinthians II the Hebrews of John

All which are given by inspiration of God to be the rule of faith and life.

3. The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon of the Scripture, and therefore are of no authority in the church of God, nor to be any otherwise approved, or made use of, than other human writings.

4. The authority of the Holy Scripture, for which it ought to be believed, and obeyed, dependeth not upon the testimony of any man, or church; but wholly upon God (who is truth itself) the author thereof: and therefore it is to be received, because it is the Word of God.

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5. We may be moved and induced by the testimony of the church to an high and reverent esteem of the Holy Scripture. And the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is, to give all glory to God), the full discovery it makes of the only way of man's salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God: yet notwithstanding, our full persuasion and assurance of the infallible truth and divine authority thereof, is from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts.

6. The whole counsel of God concerning all things necessary for his own glory, man's salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men. Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word: and that there are some circumstances concerning the worship of God, and government of the church, common to human actions and societies, which are to be ordered by the light of nature, and Christian prudence, according to the general rules of the Word, which are always to be observed.

7. All things in Scripture are not alike plain in themselves, nor alike clear unto all: yet those things which are necessary to be known, believed, and observed for salvation, are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.

8. The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which, at the time of the writing of it, was most generally known to the nations), being immediately inspired by God, and, by his singular care and providence, kept pure in all ages, are therefore authentical; so as, in all controversies of religion, the church is finally to appeal unto them. But, because these original tongues are not known to all the people of God, who have right unto, and interest in the Scriptures, and are commanded, in the fear of God, to read and search them, therefore they are to be translated into the vulgar language of every nation unto which they come, that, the Word of God dwelling plentifully in all, they may worship him in an acceptable manner; and, through patience and comfort of the Scriptures, may have hope.

9. The infallible rule of interpretation of Scripture is the Scripture itself: and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched and known by other places that speak more clearly.

10. The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.

CHAPTER 2 Of God, and of the Holy Trinity

1. There is but one only, living, and true God, who is infinite in being and perfection, a most pure spirit, invisible, without body, parts, or passions; immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute; working all things according to the counsel of his own immutable and most righteous will, for his own glory; most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek him; and withal, most just, and terrible in his judgments, hating all sin, and who will by no means clear the guilty.

2. God hath all life, glory, goodness, blessedness, in and of himself; and is alone in and unto himself all-sufficient, not standing in need of any creatures which he hath made, nor deriving any glory from them, but only manifesting his own glory in, by, unto, and upon them. He is the alone fountain of all being, of whom, through whom, and to whom are all things; and hath most sovereign dominion over them, to do by them, for them, or upon them whatsoever himself pleaseth. In his sight all things are open and manifest, his knowledge is infinite, infallible, and independent upon the creature, so as nothing is to him contingent, or uncertain. He is most holy in all his counsels, in all his works, and in all his commands. To him is due from angels and men, and every other creature, whatsoever worship, service, or obedience he is pleased to require of them.

3. In the unity of the Godhead there be three persons, of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost: the Father is of none, neither begotten, nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son.

CHAPTER 3 Of God's Eternal Decree

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1. God, from all eternity, did, by the most wise and holy counsel of his own will, freely, and unchangeably ordain whatsoever comes to pass: yet so, as thereby neither is God the author of sin, nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established.

2. Although God knows whatsoever may or can come to pass upon all supposed conditions, yet hath he not decreed anything because he foresaw it as future, or as that which would come to pass upon such conditions.

3. By the decree of God, for the manifestation of his glory, some men and angels are predestinated unto everlasting life; and others foreordained to everlasting death.

4. These angels and men, thus predestinated, and foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished.

5. Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen, in Christ, unto everlasting glory, out of his mere free grace and love, without any foresight of faith, or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving him thereunto; and all to the praise of his glorious grace.

6. As God hath appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, foreordained all the means thereunto. Wherefore, they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power, through faith, unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.

7. The rest of mankind God was pleased, according to the unsearchable counsel of his own will, whereby he extendeth or withholdeth mercy, as he pleaseth, for the glory of his sovereign power over his creatures, to pass by; and to ordain them to dishonor and wrath for their sin, to the praise of his glorious justice.

8. The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men, attending the will of God revealed in his Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election. So shall this doctrine afford matter of praise, reverence, and admiration of God; and of humility, diligence, and abundant consolation to all that sincerely obey the gospel.

CHAPTER 4 Of Creation

1. It pleased God the Father, Son, and Holy Ghost, for the manifestation of the glory of his eternal power, wisdom, and goodness, in the beginning, to create, or make of nothing, the world, and all things therein whether visible or invisible, in the space of six days; and all very good.

2. After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness, and true holiness, after his own image; having the law of God written in their hearts, and power to fulfill it: and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change. Beside this law written in their hearts, they received a command, not to eat of the tree of the knowledge of good and evil; which while they kept, they were happy in their communion with God, and had dominion over the creatures.

CHAPTER 5 Of Providence

1. God the great Creator of all things doth uphold, direct, dispose, and govern all creatures, actions, and things, from the greatest even to the least, by his most wise and holy providence, according to his infallible foreknowledge, and the free and immutable counsel of his own will, to the praise of the glory of his wisdom, power, justice, goodness, and mercy.

2. Although, in relation to the foreknowledge and decree of God, the first Cause, all things come to pass immutably, and infallibly; yet, by the same providence, he ordereth them to fall out, according to the nature of second causes, either necessarily, freely, or contingently.

3. God, in his ordinary providence, maketh use of means, yet is free to work without, above, and against them, at his pleasure.

4. The almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves in his providence, that it extendeth itself even to the first fall, and all other sins of angels and men; and that not by a bare permission, but such as hath

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joined with it a most wise and powerful bounding, and otherwise ordering, and governing of them, in a manifold dispensation, to his own holy ends; yet so, as the sinfulness thereof proceedeth only from the creature, and not from God, who, being most holy and righteous, neither is nor can be the author or approver of sin.

5. The most wise, righteous, and gracious God doth oftentimes leave, for a season, his own children to manifold temptations, and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption and deceitfulness of their hearts, that they may be humbled; and, to raise them to a more close and constant dependence for their support upon himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends.

6. As for those wicked and ungodly men whom God, as a righteous Judge, for former sins, doth blind and harden, from them he not only withholdeth his grace whereby they might have been enlightened in their understandings, and wrought upon in their hearts; but sometimes also withdraweth the gifts which they had, and exposeth them to such objects as their corruption makes occasions of sin; and, withal, gives them over to their own lusts, the temptations of the world, and the power of Satan, whereby it comes to pass that they harden themselves, even under those means which God useth for the softening of others.

7. As the providence of God doth, in general, reach to all creatures; so, after a most special manner, it taketh care of his church, and disposeth all things to the good thereof.

CHAPTER 6 Of the Fall of Man, of Sin, and of the Punishment Thereof

1. Our first parents, being seduced by the subtlety and temptation of Satan, sinned, in eating the forbidden fruit. This their sin, God was pleased, according to his wise and holy counsel, to permit, having purposed to order it to his own glory.

2. By this sin they fell from their original righteousness and communion with God, and so became dead in sin, and wholly defiled in all the parts and faculties of soul and body.

3. They being the root of all mankind, the guilt of this sin was imputed; and the same death in sin, and corrupted nature, conveyed to all their posterity descending from them by ordinary generation.

4. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions.

5. This corruption of nature, during this life, doth remain in those that are regenerated; and although it be, through Christ, pardoned, and mortified; yet both itself, and all the motions thereof, are truly and properly sin.

6. Every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto, doth, in its own nature, bring guilt upon the sinner, whereby he is bound over to the wrath of God, and curse of the law, and so made subject to death, with all miseries spiritual, temporal, and eternal.

CHAPTER 7 Of God's Covenant with Man

1. The distance between God and the creature is so great, that although reasonable creatures do owe obedience unto him as their Creator, yet they could never have any fruition of him as their blessedness and reward, but by some voluntary condescension on God's part, which he hath been pleased to express by way of covenant.

2. The first covenant made with man was a covenant of works, wherein life was promised to Adam; and in him to his posterity, upon condition of perfect and personal obedience.

3. Man, by his fall, having made himself incapable of life by that covenant, the Lord was pleased to make a second, commonly called the covenant of grace; wherein he freely offereth unto sinners life and salvation by Jesus Christ; requiring of them faith in him, that they may be saved, and promising to give unto all those that are ordained unto eternal life his Holy Spirit, to make them willing, and able to believe.

4. This covenant of grace is frequently set forth in Scripture by the name of a testament, in reference to the death of Jesus Christ the Testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed.

5. This covenant was differently administered in the time of the law, and in the time of the gospel: under the law, it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the

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people of the Jews, all foresignifying Christ to come; which were, for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah, by whom they had full remission of sins, and eternal salvation; and is called the old testament.

6. Under the gospel, when Christ, the substance, was exhibited, the ordinances in which this covenant is dispensed are the preaching of the Word, and the administration of the sacraments of baptism and the Lord's Supper: which, though fewer in number, and administered with more simplicity, and less outward glory, yet, in them, it is held forth in more fullness, evidence and spiritual efficacy, to all nations, both Jews and Gentiles; and is called the new testament. There are not therefore two covenants of grace, differing in substance, but one and the same, under various dispensations.

CHAPTER 8 Of Christ the Mediator

1. It pleased God, in his eternal purpose, to choose and ordain the Lord Jesus, his only begotten Son, to be the Mediator between God and man, the Prophet, Priest, and King, the Head and Savior of his church, the Heir of all things, and Judge of the world: unto whom he did from all eternity give a people, to be his seed, and to be by him in time redeemed, called, justified, sanctified, and glorified.

2. The Son of God, the second person in the Trinity, being very and eternal God, of one substance and equal with the Father, did, when the fullness of time was come, take upon him man's nature, with all the essential properties, and common infirmities thereof, yet without sin; being conceived by the power of the Holy Ghost, in the womb of the virgin Mary, of her substance. So that two whole, perfect, and distinct natures, the Godhead and the manhood, were inseparably joined together in one person, without conversion, composition, or confusion. Which person is very God, and very man, yet one Christ, the only Mediator between God and man.

3. The Lord Jesus, in his human nature thus united to the divine, was sanctified, and anointed with the Holy Spirit, above measure, having in him all the treasures of wisdom and knowledge; in whom it pleased the Father that all fullness should dwell; to the end that, being holy, harmless, undefiled, and full of grace and truth, he might be thoroughly furnished to execute the office of a mediator, and surety. Which office he took not unto himself, but was thereunto called by his Father, who put all power and judgment into his hand, and gave him commandment to execute the same.

4. This office the Lord Jesus did most willingly undertake; which that he might discharge, he was made under the law, and did perfectly fulfill it; endured most grievous torments immediately in his soul, and most painful sufferings in his body; was crucified, and died, was buried, and remained under the power of death, yet saw no corruption. On the third day he arose from the dead, with the same body in which he suffered, with which also he ascended into heaven, and there sitteth at the right hand of his Father, making intercession, and shall return, to judge men and angels, at the end of the world.

5. The Lord Jesus, by his perfect obedience, and sacrifice of himself, which he, through the eternal Spirit, once offered up unto God, hath fully satisfied the justice of his Father; and purchased, not only reconciliation, but an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto him.

6. Although the work of redemption was not actually wrought by Christ till after his incarnation, yet the virtue, efficacy, and benefits thereof were communicated unto the elect, in all ages successively from the beginning of the world, in and by those promises, types, and sacrifices, wherein he was revealed, and signified to be the seed of the woman which should bruise the serpent's head; and the Lamb slain from the beginning of the world; being yesterday and today the same, and forever.

7. Christ, in the work of mediation, acts according to both natures, by each nature doing that which is proper to itself; yet, by reason of the unity of the person, that which is proper to one nature is sometimes in Scripture attributed to the person denominated by the other nature.

8. To all those for whom Christ hath purchased redemption, he doth certainly and effectually apply and communicate the same; making intercession for them, and revealing unto them, in and by the Word, the mysteries of salvation; effectually persuading them by his Spirit to believe and obey, and governing their hearts by his Word and Spirit; overcoming all their enemies by his almighty power and wisdom, in such manner, and ways, as are most consonant to his wonderful and unsearchable dispensation.

CHAPTER 9 Of Free Will

1. God hath endued the will of man with that natural liberty, that it is neither forced, nor, by any absolute necessity of nature, determined to good, or evil.

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2. Man, in his state of innocency, had freedom, and power to will and to do that which was good and well pleasing to God; but yet, mutably, so that he might fall from it.

3. Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation: so as, a natural man, being altogether averse from that good, and dead in sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto.

4. When God converts a sinner, and translates him into the state of grace, he freeth him from his natural bondage under sin; and, by his grace alone, enables him freely to will and to do that which is spiritually good; yet so, as that by reason of his remaining corruption, he doth not perfectly, nor only, will that which is good, but doth also will that which is evil.

5. The will of man is made perfectly and immutably free to good alone, in the state of glory only.

CHAPTER 10 Of Effectual Calling

1. All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death, in which they are by nature, to grace and salvation, by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them a heart of flesh; renewing their wills, and, by his almighty power, determining them to that which is good, and effectually drawing them to Jesus Christ: yet so, as they come most freely, being made willing by his grace.

2. This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.

3. Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit, who worketh when, and where, and how he pleaseth: so also are all other elect persons who are incapable of being outwardly called by the ministry of the Word.

4. Others, not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit, yet they never truly come unto Christ, and therefore cannot be saved: much less can men, not professing the Christian religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of nature, and the laws of that religion they do profess. And, to assert and maintain that they may, is very pernicious, and to be detested.

CHAPTER 11 Of Justification

1. Those whom God effectually calleth, he also freely justifieth: not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them, or done by them, but for Christ's sake alone; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ unto them, they receiving and resting on him and his righteousness, by faith; which faith they have not of themselves, it is the gift of God.

2. Faith, thus receiving and resting on Christ and his righteousness, is the alone instrument of justification: yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love.

3. Christ, by his obedience and death, did fully discharge the debt of all those that are thus justified, and did make a proper, real, and full satisfaction to his Father's justice in their behalf. Yet, inasmuch as he was given by the Father for them; and his obedience and satisfaction accepted in their stead; and both, freely, not for anything in them; their justification is only of free grace; that both the exact justice and rich grace of God might be glorified in the justification of sinners.

4. God did, from all eternity, decree to justify all the elect, and Christ did, in the fullness of time, die for their sins, and rise again for their justification: nevertheless, they are not justified, until the Holy Spirit doth, in due time, actually apply Christ unto them.

5. God doth continue to forgive the sins of those that are justified; and, although they can never fall from the state of justification, yet they may, by their sins, fall under God's fatherly displeasure, and not have the light of his countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.

6. The justification of believers under the old testament was, in all these respects, one and the same with the justification of believers under the new testament.

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CHAPTER 12 Of Adoption

1. All those that are justified, God vouchsafeth, in and for his only Son Jesus Christ, to make partakers of the grace of adoption, by which they are taken into the number, and enjoy the liberties and privileges of the children of God, have his name put upon them, receive the Spirit of adoption, have access to the throne of grace with boldness, are enabled to cry, Abba, Father, are pitied, protected, provided for, and chastened by him, as by a father: yet never cast off, but sealed to the day of redemption; and inherit the promises, as heirs of everlasting salvation.

CHAPTER 13 Of Sanctification

1. They, who are once effectually called, and regenerated, having a new heart, and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ's death and resurrection, by his Word and Spirit dwelling in them: the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified; and they more and more quickened and strengthened in all saving graces, to the practice of true holiness, without which no man shall see the Lord.

2. This sanctification is throughout, in the whole man; yet imperfect in this life, there abiding still some remnants of corruption in every part; whence ariseth a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh.

3. In which war, although the remaining corruption, for a time, may much prevail; yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome; and so, the saints grow in grace, perfecting holiness in the fear of God.

CHAPTER 14 Of Saving Faith

1. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word, by which also, and by the administration of the sacraments, and prayer, it is increased and strengthened.

2. By this faith, a Christian believeth to be true whatsoever is revealed in the Word, for the authority of God himself speaking therein; and acteth differently upon that which each particular passage thereof containeth; yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life, and that which is to come. But the principal acts of saving faith are accepting, receiving, and resting upon Christ alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.

3. This faith is different in degrees, weak or strong; may be often and many ways assailed, and weakened, but gets the victory: growing up in many to the attainment of a full assurance, through Christ, who is both the author and finisher of our faith.

CHAPTER 15 Of Repentance unto Life

1. Repentance unto life is an evangelical grace, the doctrine whereof is to be preached by every minister of the gospel, as well as that of faith in Christ.

2. By it, a sinner, out of the sight and sense not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature, and righteous law of God; and upon the apprehension of his mercy in Christ to such as are penitent, so grieves for, and hates his sins, as to turn from them all unto God, purposing and endeavoring to walk with him in all the ways of his commandments.

3. Although repentance be not to be rested in, as any satisfaction for sin, or any cause of the pardon thereof, which is the act of God's free grace in Christ; yet it is of such necessity to all sinners, that none may expect pardon without it.

4. As there is no sin so small, but it deserves damnation; so there is no sin so great, that it can bring damnation upon those who truly repent.

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5. Men ought not to content themselves with a general repentance, but it is every man's duty to endeavor to repent of his particular sins, particularly.

6. As every man is bound to make private confession of his sins to God, praying for the pardon thereof; upon which, and the forsaking of them, he shall find mercy; so, he that scandalizeth his brother, or the church of Christ, ought to be willing, by a private or public confession, and sorrow for his sin, to declare his repentance to those that are offended, who are thereupon to be reconciled to him, and in love to receive him.

CHAPTER 16 Of Good Works

1. Good works are only such as God hath commanded in his holy Word, and not such as, without the warrant thereof, are devised by men, out of blind zeal, or upon any pretense of good intention.

2. These good works, done in obedience to God's commandments, are the fruits and evidences of a true and lively faith: and by them believers manifest their thankfulness, strengthen their assurance, edify their brethren, adorn the profession of the gospel, stop the mouths of the adversaries, and glorify God, whose workmanship they are, created in Christ Jesus thereunto, that, having their fruit unto holiness, they may have the end, eternal life.

3. Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ. And that they may be enabled thereunto, beside the graces they have already received, there is required an actual influence of the same Holy Spirit, to work in them to will, and to do, of his good pleasure: yet are they not hereupon to grow negligent, as if they were not bound to perform any duty unless upon a special motion of the Spirit; but they ought to be diligent in stirring up the grace of God that is in them.

4. They who, in their obedience, attain to the greatest height which is possible in this life, are so far from being able to supererogate, and to do more than God requires, as that they fall short of much which in duty they are bound to do.

5. We cannot by our best works merit pardon of sin, or eternal life at the hand of God, by reason of the great disproportion that is between them and the glory to come; and the infinite distance that is between us and God, whom, by them, we can neither profit, nor satisfy for the debt of our former sins, but when we have done all we can, we have done but our duty, and are unprofitable servants: and because, as they are good, they proceed from his Spirit; and as they are wrought by us, they are defiled, and mixed with so much weakness and imperfection, that they cannot endure the severity of God's judgment.

6. Notwithstanding, the persons of believers being accepted through Christ, their good works also are accepted in him; not as though they were in this life wholly unblamable and unreprovable in God's sight; but that he, looking upon them in his Son, is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfections.

7. Works done by unregenerate men, although for the matter of them they may be things which God commands; and of good use both to themselves and others: yet, because they proceed not from an heart purified by faith; nor are done in a right manner, according to the Word; nor to a right end, the glory of God, they are therefore sinful, and cannot please God, or make a man meet to receive grace from God: and yet, their neglect of them is more sinful and displeasing unto God.

CHAPTER 17 Of the Perseverance of the Saints

1. They, whom God hath accepted in his Beloved, effectually called, and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be eternally saved.

2. This perseverance of the saints depends not upon their own free will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit and intercession of Jesus Christ, the abiding of the Spirit, and of the seed of God within them, and the nature of the covenant of grace: from all which ariseth also the certainty and infallibility thereof.

3. Nevertheless, they may, through the temptations of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins; and, for a time, continue therein: whereby they incur God's displeasure, and grieve his Holy Spirit, come to be deprived of some measure of their graces and comforts, have their hearts hardened, and their consciences wounded; hurt and scandalize others, and bring temporal judgments upon themselves.

CHAPTER 18 Of the Assurance of Grace and Salvation

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1. Although hypocrites and other unregenerate men may vainly deceive themselves with false hopes and carnal presumptions of being in the favor of God, and estate of salvation (which hope of theirs shall perish): yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavoring to walk in all good conscience before him, may, in this life, be certainly assured that they are in the state of grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed.

2. This certainty is not a bare conjectural and probable persuasion grounded upon a fallible hope; but an infallible assurance of faith founded upon the divine truth of the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the Spirit of adoption witnessing with our spirits that we are the children of God, which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption.

3. This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties before he be partaker of it: yet, being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of ordinary means, attain thereunto. And therefore it is the duty of everyone to give all diligence to make his calling and election sure, that thereby his heart may be enlarged in peace and joy in the Holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance; so far is it from inclining men to looseness.

4. True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as, by negligence in preserving of it, by falling into some special sin which woundeth the conscience and grieveth the Spirit; by some sudden or vehement temptation, by God's withdrawing the light of his countenance, and suffering even such as fear him to walk in darkness and to have no light: yet are they never utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart, and conscience of duty, out of which, by the operation of the Spirit, this assurance may, in due time, be revived; and by the which, in the meantime, they are supported from utter despair.

CHAPTER 19 Of the Law of God

1. God gave to Adam a law, as a covenant of works, by which he bound him and all his posterity to personal, entire, exact, and perpetual obedience, promised life upon the fulfilling, and threatened death upon the breach of it, and endued him with power and ability to keep it.

2. This law, after his fall, continued to be a perfect rule of righteousness; and, as such, was delivered by God upon Mount Sinai, in ten commandments, and written in two tables: the first four commandments containing our duty towards God; and the other six, our duty to man.

3. Beside this law, commonly called moral, God was pleased to give to the people of Israel, as a church under age, ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; and partly, holding forth divers instructions of moral duties. All which ceremonial laws are now abrogated, under the new testament.

4. To them also, as a body politic, he gave sundry judicial laws, which expired together with the State of that people; not obliging any other now, further than the general equity thereof may require.

5. The moral law doth forever bind all, as well justified persons as others, to the obedience thereof; and that, not only in regard of the matter contained in it, but also in respect of the authority of God the Creator, who gave it. Neither doth Christ, in the gospel, any way dissolve, but much strengthen this obligation.

6. Although true believers be not under the law, as a covenant of works, to be thereby justified, or condemned; yet is it of great use to them, as well as to others; in that, as a rule of life informing them of the will of God, and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their nature, hearts, and lives; so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin, together with a clearer sight of the need they have of Christ, and the perfection of his obedience. It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin: and the threatenings of it serve to show what even their sins deserve; and what afflictions, in this life, they may expect for them, although freed from the curse thereof threatened in the law. The promises of it, in like manner, show them God's approbation of obedience, and what blessings they may expect upon the performance thereof: although not as due to them by the law as a covenant of works. So as, a man's doing good, and refraining from evil, because the law encourageth to the one, and deterreth from the other, is no evidence of his being under the law; and, not under grace.

7. Neither are the forementioned uses of the law contrary to the grace of the gospel, but do sweetly comply with it; the Spirit of Christ subduing and enabling the will of man to do that freely, and cheerfully, which the will of God, revealed in the law, requireth to be done.

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CHAPTER 20 Of Christian Liberty, and Liberty of Conscience

1. The liberty which Christ hath purchased for believers under the gospel consists in their freedom from the guilt of sin, the condemning wrath of God, the curse of the moral law; and, in their being delivered from this present evil world, bondage to Satan, and dominion of sin; from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation; as also, in their free access to God, and their yielding obedience unto him, not out of slavish fear, but a childlike love and willing mind. All which were common also to believers under the law. But, under the new testament, the liberty of Christians is further enlarged, in their freedom from the yoke of the ceremonial law, to which the Jewish church was subjected; and in greater boldness of access to the throne of grace, and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of.

2. 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, if matters of faith, or worship. So that, to believe such doctrines, or to obey such commands, 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.

3. They who, upon pretense of Christian liberty, do practice any sin, or cherish any lust, do thereby destroy the end of Christian liberty, which is, that being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before him, all the days of our life.

4. And because the powers which God hath ordained, and the liberty which Christ hath purchased, are not intended by God to destroy, but mutually to uphold and preserve one another, they who, upon pretense of Christian liberty, shall oppose any lawful power, or the lawful exercise of it, whether it be civil or ecclesiastical, resist the ordinance of God. And, for their publishing of such opinions, or maintaining of such practices, as are contrary to the light of nature, or to the known principles of Christianity (whether concerning faith, worship, or conversation), or to the power of godliness; or, such erroneous opinions or practices, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the external peace and order which Christ hath established in the church, they may lawfully be called to account, and proceeded against, by the censures of the church.

CHAPTER 21 Of Religious Worship, and the Sabbath Day

1. The light of nature showeth that there is a God, who hath lordship and sovereignty over all, is good, and doth 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. But the acceptable way of worshiping the true God is instituted by himself, and so limited by his own revealed will, that he may not be worshiped 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.

2. Religious worship is to be given to God, the Father, Son, and Holy Ghost; and to him alone; not to angels, saints, or any other creature: and, since the fall, not without a Mediator; nor in the mediation of any other but of Christ alone.

3. Prayer, with thanksgiving, being one special part of religious worship, is by God required of all men: and, that it may be accepted, it is to be made in the name of the Son, by the help of his Spirit, according to his will, with understanding, reverence, humility, fervency, faith, love, and perseverance; and, if vocal, in a known tongue.

4. Prayer is to be made for things lawful; and for all sorts of men living, or that shall live hereafter: but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death.

5. The reading of the Scriptures with godly fear, the sound preaching and conscionable hearing of the Word, in obedience unto 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: beside religious oaths, vows, solemn fastings, and thanksgivings upon special occasions, which are, in their several times and seasons, to be used in an holy and religious manner.

6. Neither prayer, nor any other part of religious worship, is now, under the gospel, either tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed: but God is to be worshiped everywhere, in spirit and truth; as, in private families daily, and in secret, each one by himself; so, more solemnly in the public assemblies, which are not carelessly or willfully to be neglected, or forsaken, when God, by his Word or providence, calleth thereunto.

7. 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 men in all ages, he hath particularly appointed one day in seven, for a

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Sabbath, to be kept holy unto him: which, from the beginning of the world to the resurrection of Christ, was the last day of the week; and, from the resurrection of Christ, was changed into the first day of the week, which, in Scripture, is called the Lord's day, and is to be continued to the end of the world, as the Christian Sabbath.

8. This Sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering of their common affairs beforehand, do not only observe an holy rest, all the day, from their own works, words, and thoughts about their worldly employments and recreations, but also are taken up, the whole time, in the public and private exercises of his worship, and in the duties of necessity and mercy.

CHAPTER 22 Of Lawful Oaths and Vows

1. A lawful oath is a part of religious worship, wherein, upon just occasion, the person swearing solemnly calleth God to witness what he asserteth, or promiseth, and to judge him according to the truth or falsehood of what he sweareth.

2. The name of God only is that by which men ought to swear, and therein it is to be used with all holy fear and reverence. Therefore, to swear vainly, or rashly, by that glorious and dreadful Name; or, to swear at all by any other thing, is sinful, and to be abhorred. Yet, as in matters of weight and moment, an oath is warranted by the Word of God, under the new testament as well as under the old; so a lawful oath, being imposed by lawful authority, in such matters, ought to be taken.

3. Whosoever taketh an oath ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he is fully persuaded is the truth: neither may any man bind himself by oath to anything but what is good and just, and what he believeth so to be, and what he is able and resolved to perform.

4. An oath is to be taken in the plain and common sense of the words, without equivocation, or mental reservation. It cannot oblige to sin; but in anything not sinful, being taken, it binds to performance, although to a man's own hurt. Nor is it to be violated, although made to heretics, or infidels.

5. A vow is of the like nature with a promissory oath, and ought to be made with the like religious care, and to be performed with the like faithfulness.

6. It is not to be made to any creature, but to God alone: and, that it may be accepted, it is to be made voluntarily, out of faith, and conscience of duty, in way of thankfulness for mercy received, or for the obtaining of what we want, whereby we more strictly bind ourselves to necessary duties; or, to other things, so far and so long as they may fitly conduce thereunto.

7. No man may vow to do anything forbidden in the Word of God, or what would hinder any duty therein commanded, or which is not in his own power, and for the performance whereof he hath no promise of ability from God. In which respects, popish monastical vows of perpetual single life, professed poverty, and regular obedience, are so far from being degrees of higher perfection, that they are superstitious and sinful snares, in which no Christian may entangle himself.

CHAPTER 23 Of the Civil Magistrate

1. God, the supreme Lord and King of all the world, hath ordained civil magistrates, to be, under him, over the people, for his own glory, and the public good: and, to this end, hath armed them with the power of the sword, for the defense and encouragement of them that are good, and for the punishment of evildoers.

2. It is lawful for Christians to accept and execute the office of a magistrate, when called thereunto: in the managing whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth; so, for that end, they may lawfully, now under the new testament, wage war, upon just and necessary occasion.

3. Civil magistrates may not assume to themselves the administration of the Word and sacraments; or the power of the keys of the kingdom of heaven; or, in the least, interfere in matters of faith. Yet, as nursing fathers, it is the duty of civil magistrates to protect the church of our common Lord, without giving the preference to any denomination of Christians above the rest, in such a manner that all ecclesiastical persons whatever shall enjoy the full, free, and unquestioned liberty of discharging every part of their sacred functions, without violence or danger. And, as Jesus Christ hath appointed a regular government and discipline in his church, no law of any commonwealth should interfere with, let, or hinder, the due exercise thereof, among the voluntary members of any denomination of Christians, according to their own profession and belief. It is the duty of civil magistrates to protect the person and good name of all their people, in such an effectual manner as that no person be suffered, either upon pretense of religion or of infidelity, to offer any indignity, violence, abuse, or injury to any other person whatsoever: and to take order, that all religious and ecclesiastical assemblies be held without molestation or disturbance.

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4. It is the duty of people to pray for magistrates, to honor their persons, to pay them tribute or other dues, to obey their lawful commands, and to be subject to their authority, for conscience' sake. Infidelity, or difference in religion, doth not make void the magistrates' just and legal authority, nor free the people from their due obedience to them: from which ecclesiastical persons are not exempted, much less hath the pope any power and jurisdiction over them in their dominions, or over any of their people; and, least of all, to deprive them of their dominions, or lives, if he shall judge them to be heretics, or upon any other pretense whatsoever.

CHAPTER 24 Of Marriage and Divorce

1. Marriage is to be between one man and one woman: neither is it lawful for any man to have more than one wife, nor for any woman to have more than one husband, at the same time.

2. Marriage was ordained for the mutual help of husband and wife, for the increase of mankind with legitimate issue, and of the church with an holy seed; and for preventing of uncleanness.

3. It is lawful for all sorts of people to marry, who are able with judgment to give their consent. Yet it is the duty of Christians to marry only in the Lord. And therefore such as profess the true reformed religion should not marry with infidels, papists, or other idolaters: neither should such as are godly be unequally yoked, by marrying with such as are notoriously wicked in their life, or maintain damnable heresies.

4. Marriage ought not to be within the degrees of consanguinity or affinity forbidden by the Word. Nor can such incestuous marriages ever be made lawful by any law of man or consent of parties, so as those persons may live together as man and wife.

5. Adultery or fornication committed after a contract, being detected before marriage, giveth just occasion to the innocent party to dissolve that contract. In the case of adultery after marriage, it is lawful for the innocent party to sue out a divorce: and, after the divorce, to marry another, as if the offending party were dead.

6. Although the corruption of man be such as is apt to study arguments unduly to put asunder those whom God hath joined together in marriage: yet, nothing but adultery, or such willful desertion as can no way be remedied by the church, or civil magistrate, is cause sufficient of dissolving the bond of marriage: wherein, a public and orderly course of proceeding is to be observed; and the persons concerned in it not left to their own wills, and discretion, in their own case.

CHAPTER 25 Of the Church

1. The catholic or universal church, which is invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ the Head thereof; and is the spouse, the body, the fullness of him that filleth all in all.

2. The visible church, which is also catholic or universal under the gospel (not confined to one nation, as before under the law), consists of all those throughout the world that profess the true religion; and of their children: and is the kingdom of the Lord Jesus Christ, the house and family of God, out of which there is no ordinary possibility of salvation.

3. Unto this catholic visible church Christ hath given the ministry, oracles, and ordinances of God, for the gathering and perfecting of the saints, in this life, to the end of the world: and doth, by his own presence and Spirit, according to his promise, make them effectual thereunto.

4. This catholic church hath been sometimes more, sometimes less visible. And particular churches, which are members thereof, are more or less pure, according as the doctrine of the gospel is taught and embraced, ordinances administered, and public worship performed more or less purely in them.

5. The purest churches under heaven are subject both to mixture and error; and some have so degenerated, as to become no churches of Christ, but synagogues of Satan. Nevertheless, there shall be always a church on earth, to worship God according to his will.

6. There is no other head of the church but the Lord Jesus Christ. Nor can the pope of Rome, in any sense, be head thereof.

CHAPTER 26 Of the Communion of Saints

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1. 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.

2. Saints by profession are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification; as also in relieving each other in outward things, according to their several abilities and necessities. Which communion, as God offereth opportunity, is to be extended unto all those who, in every place, call upon the name of the Lord Jesus.

3. This communion which the saints have with Christ, doth not make them in any wise partakers of the substance of his Godhead; or to be equal with Christ in any respect: either of which to affirm is impious and blasphemous. Nor doth their communion one with another, as saints, take away, or infringe the title or propriety which each man hath in his goods and possessions.

CHAPTER 27 Of the Sacraments

1. 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.

2. There is, in every sacrament, a spiritual relation, or sacramental union, between the sign and the thing signified: whence it comes to pass, that the names and effects of the one are attributed to the other.

3. The grace which is exhibited in or by the sacraments rightly used, is not conferred by any power in them; neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it: but upon the work of the Spirit, and the word of institution, which contains, together with a precept authorizing the use thereof, a promise of benefit to worthy receivers.

4. There be only two sacraments ordained by Christ our Lord in the Gospel; that is to say, baptism, and the Supper of the Lord: neither of which may be dispensed by any, but by a minister of the Word lawfully ordained.

5. The sacraments of the old testament, in regard of the spiritual things thereby signified and exhibited, were, for substance, the same with those of the new.

CHAPTER 28 Of Baptism

1. Baptism is a sacrament of the new testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible church; but also, to be unto him a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God, through Jesus Christ, to walk in newness of life. Which sacrament is, by Christ's own appointment, to be continued in his church until the end of the world.

2. The outward element to be used in this sacrament is water, wherewith the party is to be baptized, in the name of the Father, and of the Son, and of the Holy Ghost, by a minister of the gospel, lawfully called thereunto.

3. Dipping of the person into the water is not necessary; but baptism is rightly administered by pouring, or sprinkling water upon the person.

4. Not only those that do actually profess faith in and obedience unto Christ, but also the infants of one, or both, believing parents, are to be baptized.

5. Although it be a great sin to contemn or neglect this ordinance, yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated, or saved, without it; or, that all that are baptized are undoubtedly regenerated.

6. The efficacy of baptism is not tied to that moment of time wherein it is administered; yet, notwithstanding, 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.

7. The sacrament of baptism is but once to be administered unto any person.

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CHAPTER 29 Of the Lord's Supper

1. Our Lord Jesus, in the night wherein he was betrayed, instituted the sacrament of his body and blood, called the Lord's Supper, to be observed in his church, unto the end of the world, for the perpetual remembrance of the sacrifice of himself in his death; the sealing all benefits thereof unto true believers, their spiritual nourishment and growth in him, their further engagement in and to all duties which they owe unto him; and, to be a bond and pledge of their communion with him, and with each other, as members of his mystical body.

2. In this sacrament, Christ is not offered up to his Father; nor any real sacrifice made at all, for remission of sins of the quick or dead; but only a commemoration of that one offering up of himself, by himself, upon the cross, once for all: and a spiritual oblation of all possible praise unto God, for the same: so that the popish sacrifice of the mass (as they call it) is most abominably injurious to Christ's one, only sacrifice, the alone propitiation for all the sins of his elect.

3. The Lord Jesus hath, in this ordinance, appointed his ministers to declare his word of institution to the people; to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to an holy use; and to take and break the bread, to take the cup, and (they communicating also themselves) to give both to the communicants; but to none who are not then present in the congregation.

4. Private masses, or receiving this sacrament by a priest, or any other, alone; as likewise, the denial of the cup to the people, worshiping the elements, the lifting them up, or carrying them about, for adoration, and the reserving them for any pretended religious use; are all contrary to the nature of this sacrament, and to the institution of Christ.

5. The outward elements in this sacrament, duly set apart to the uses ordained by Christ, have such relation to him crucified, as that, truly, yet sacramentally only, they are sometimes called by the name of the things they represent, to wit, the body and blood of Christ; albeit, in substance and nature, they still remain truly and only bread and wine, as they were before.

6. That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ's body and blood (commonly called transubstantiation) by consecration of a priest, or by any other way, is repugnant, not to Scripture alone, but even to common sense, and reason; overthroweth the nature of the sacrament, and hath been, and is, the cause of manifold superstitions; yea, of gross idolatries.

7. Worthy receivers, outwardly partaking of the visible elements, in this sacrament, do then also, inwardly by faith, really and indeed, yet not carnally and corporally but spiritually, receive, and feed upon, Christ crucified, and all benefits of his death: the body and blood of Christ being then, not corporally or carnally, in, with, or under the bread and wine; yet, as really, but spiritually, present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.

8. Although ignorant and wicked men receive the outward elements in this sacrament; yet, they receive not the thing signified thereby; but, by their unworthy coming thereunto, are guilty of the body and blood of the Lord, to their own damnation. Wherefore, all ignorant and ungodly persons, as they are unfit to enjoy communion with him, so are they unworthy of the Lord's table; and cannot, without great sin against Christ, while they remain such, partake of these holy mysteries, or be admitted thereunto.

CHAPTER 30 Of Church Censures

1. The Lord Jesus, as King and Head of his church, hath therein appointed a government, in the hand of church officers, distinct from the civil magistrate.

2. To these officers the keys of the kingdom of heaven are committed; by virtue whereof, they have power, respectively, to retain, and remit sins; to shut that kingdom against the impenitent, both by the Word, and censures; and to open it unto penitent sinners, by the ministry of the gospel; and by absolution from censures, as occasion shall require.

3. Church censures are necessary, for the reclaiming and gaining of offending brethren, for deterring of others from the like offenses, for purging out of that leaven which might infect the whole lump, for vindicating the honor of Christ, and the holy profession of the gospel, and for preventing the wrath of God, which might justly fall upon the church, if they should suffer his covenant, and the seals thereof, to be profaned by notorious and obstinate offenders.

4. For the better attaining of these ends, the officers of the church are to proceed by admonition; suspension from the sacrament of the Lord's Supper for a season; and by excommunication from the church; according to the nature of the crime, and demerit of the person.

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CHAPTER 31 Of Synods and Councils

1. For the better government, and further edification of the church, there ought to be such assemblies as are commonly called synods or councils: and it belongeth to the overseers and other rulers of the particular churches, by virtue of their office, and the power which Christ hath given them for edification and not for destruction, to appoint such assemblies; and to convene together in them, as often as they shall judge it expedient for the good of the church.

2. It belongeth to synods and councils, ministerially to determine controversies of faith, and cases of conscience; to set down rules and directions for the better ordering of the public worship of God, and government of his church; to receive complaints in cases of maladministration, and authoritatively to determine the same: which decrees and determinations, if consonant to the Word of God, are to be received with reverence and submission; not only for their agreement with the Word, but also for the power whereby they are made, as being an ordinance of God appointed thereunto in his Word.

3. All synods or councils, since the Apostles' times, whether general or particular, may err; and many have erred. Therefore they are not to be made the rule of faith, or practice; but to be used as a help in both.

4. Synods and councils are to handle, or conclude nothing, but that which is ecclesiastical: and are not to intermeddle with civil affairs which concern the commonwealth, unless by way of humble petition in cases extraordinary; or, by way of advice, for satisfaction of conscience, if they be thereunto required by the civil magistrate.

CHAPTER 32 Of the State of Men after Death, and of the Resurrection of the Dead

1. The bodies of men, after death, return to dust, and see corruption: but their souls, which neither die nor sleep, having an immortal subsistence, immediately return to God who gave them: the souls of the righteous, being then made perfect in holiness, are received into the highest heavens, where they behold the face of God, in light and glory, waiting for the full redemption of their bodies. And the souls of the wicked are cast into hell, where they remain in torments and utter darkness, reserved to the judgment of the great day. Besides these two places, for souls separated from their bodies, the Scripture acknowledgeth none.

2. At the last day, such as are found alive shall not die, but be changed: and all the dead shall be raised up, with the selfsame bodies, and none other (although with different qualities), which shall be united again to their souls forever.

3. The bodies of the unjust shall, by the power of Christ, be raised to dishonor: the bodies of the just, by his Spirit, unto honor; and be made conformable to his own glorious body.

CHAPTER 33 Of the Last Judgment

1. God hath appointed a day, wherein he will judge the world, in righteousness, by Jesus Christ, to whom all power and judgment is given of the Father. In which day, not only the apostate angels shall be judged, but likewise all persons that have lived upon earth shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds; and to receive according to what they have done in the body, whether good or evil.

2. The end of God's appointing this day is for the manifestation of the glory of his mercy, in the eternal salvation of the elect; and of his justice, in the damnation of the reprobate, who are wicked and disobedient. For then shall the righteous go into everlasting life, and receive that fullness of joy and refreshing, which shall come from the presence of the Lord; but the wicked who know not God, and obey not the gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.

3. As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin; and for the greater consolation of the godly in their adversity: so will he have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come; and may be ever prepared to say, Come Lord Jesus, come quickly, Amen.

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3. THE WESTMINSTER LARGER CATECHISM

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Q. 1. What is the chief and highest end of man? A. Man's chief and highest end is to glorify God, and fully to enjoy him forever.

Q. 2. How doth it appear that there is a God? A. The very light of nature in man, and the works of God, declare plainly that there is a God; but his word and Spirit only do sufficiently and effectually reveal him unto men for their salvation.

Q. 3. What is the Word of God? A. The holy Scriptures of the Old and New Testament are the Word of God, the only rule of faith and obedience.

Q. 4. How doth it appear that the Scriptures are the Word of God? A. The Scriptures manifest themselves to be the Word of God, by their majesty and purity; by the consent of all the parts, and the scope of the whole, which is to give all glory to God; by their light and power to convince and convert sinners, to comfort and build up believers unto salvation: 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.

Q. 5. What do the Scriptures principally teach? A. The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man.

WHAT MAN OUGHT TO BELIEVE CONCERNING GOD

Q. 6. What do the Scriptures make known of God? A. The Scriptures make known what God is, the persons in the Godhead, his decrees, and the execution of his decrees.

Q. 7. What is God? A. God is a Spirit, in and of himself infinite in being, glory, blessedness, and perfection; all-sufficient, eternal, unchangeable, incomprehensible, everywhere present, almighty, knowing all things, most wise, most holy, most just, most merciful and gracious, longsuffering, and abundant in goodness and truth.

Q. 8. Are there more Gods than one? A. There is but one only, the living and true God.

Q. 9. How many persons are there in the Godhead? A. 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.

Q. 10. What are the personal properties of the three persons in the Godhead? A. It is proper to the Father to beget the Son, and to the Son to be begotten of the Father, and to the Holy Ghost to proceed from the Father and the Son from all eternity.

Q. 11. How doth it appear that the Son and the Holy Ghost are God equal with the Father? A. The Scriptures manifest that the Son and the Holy Ghost are God equal with the Father, ascribing unto them such names, attributes, works, and worship, as are proper to God only.

Q. 12. What are the decrees of God? A. God's decrees are the wise, free, and holy acts of the counsel of his will, whereby, from all eternity, he hath, for his own glory, unchangeably foreordained whatsoever comes to pass in time, especially concerning angels and men.

Q. 13. What hath God especially decreed concerning angels and men? A. 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; and in Christ hath chosen some men to eternal life, and the means thereof: and also, according to his sovereign power, and the unsearchable counsel of his own will (whereby 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.

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Q. 14. How doth God execute his decrees? A. 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.

Q. 15. What is the work of creation? A. 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.

Q. 16. How did God create angels? A. God created all the angels spirits, immortal, holy, excelling in knowledge, mighty in power, to execute his commandments, and to praise his name, yet subject to change.

Q. 17. How did God create man? A. After God had made all other creatures, he created man male and female; formed the body of the man of the dust of the ground, and the woman of the rib of the man, endued them with living, reasonable, and immortal souls; made them after his own image, in knowledge, righteousness, and holiness; having the law of God written in their hearts, and power to fulfill it, and dominion over the creatures; yet subject to fall.

Q. 18. What are God's works of providence? A. God's works of providence are his most holy, wise, and powerful preserving and governing all his creatures; ordering them, and all their actions, to his own glory.

Q. 19. What is God's providence towards the angels? A. God by his providence permitted some of the angels, willfully and irrecoverably, to fall into sin and damnation, limiting and ordering that, and all their sins, to his own glory; and established the rest in holiness and happiness; employing them all, at his pleasure, in the administrations of his power, mercy, and justice.

Q. 20. What was the providence of God toward man in the estate in which he was created? A. 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; putting the creatures under his dominion, and ordaining marriage for his help; affording him communion with himself; instituting the Sabbath; entering into a covenant of life with him, upon condition of personal, perfect, and perpetual obedience, of which the tree of life was a pledge; and forbidding to eat of the tree of the knowledge of good and evil, upon the pain of death.

Q. 21. Did man continue in that estate wherein God at first created him? A. 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.

Q. 22. Did all mankind fall in that first transgression? A. 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, sinned in him, and fell with him in that first transgression.

Q. 23. Into what estate did the fall bring mankind? A. The fall brought mankind into an estate of sin and misery.

Q. 24. What is sin? A. Sin is any want of conformity unto, or transgression of, any law of God, given as a rule to the reasonable creature.

Q. 25. Wherein consisteth the sinfulness of that estate whereinto man fell? A. The sinfulness of that estate whereinto man fell, consisteth in the guilt of Adam's first sin, 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; which is commonly called original sin, and from which do proceed all actual transgressions.

Q. 26. How is original sin conveyed from our first parents unto their posterity? A. 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.

Q. 27. What misery did the fall bring upon mankind? A. The fall brought upon mankind the loss of communion with God, his displeasure and curse; so as we are by nature children of wrath, bond slaves to Satan, and justly liable to all punishments in this world, and that which is to come.

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Q. 28. What are the punishments of sin in this world? A. The punishments of sin in this world are either inward, as blindness of mind, a reprobate sense, strong delusions, hardness of heart, horror of conscience, and vile affections; or outward, as the curse of God upon the creatures for our sakes, and all other evils that befall us in our bodies, names, estates, relations, and employments; together with death itself.

Q. 29. What are the punishments of sin in the world to come? A. 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 forever.

Q. 30. Doth God leave all mankind to perish in the estate of sin and misery? A. God doth not leave all men to perish in the estate of sin and misery, into which they fell by the breach of the first covenant, commonly called the covenant of works; 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.

Q. 31. With whom was the covenant of grace made? A. The covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed.

Q. 32. How is the grace of God manifested in the second covenant? A. The grace of God is manifested in the second covenant, in that he freely provideth and offereth to sinners a mediator, and life and salvation by him; and requiring faith as the condition to interest them in him, promiseth and giveth his Holy Spirit to all his elect, to work in them that faith, with all other saving graces; and to enable them unto all holy obedience, as the evidence of the truth of their faith and thankfulness to God, and as the way which he hath appointed them to salvation.

Q. 33. Was the covenant of grace always administered after one and the same manner? A. 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.

Q. 34. How was the covenant of grace administered under the Old Testament? A. The covenant of grace was administered under the Old Testament, by promises, prophecies, sacrifices, circumcision, the passover, and other types and ordinances, which did all foresignify Christ then to come, and were for that time sufficient to build up the elect in faith in the promised messiah, by whom they then had full remission of sin, and eternal salvation.

Q. 35. How is the covenant of grace administered under the New Testament? A. 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, and the administration of the sacraments of baptism and the Lord's supper; in which grace and salvation are held forth in more fullness, evidence, and efficacy, to all nations.

Q. 36. Who is the mediator of the covenant of grace? A. The only mediator of the covenant of grace is the Lord Jesus Christ, who, being the eternal Son of God, of one substance and equal with the Father, in the fullness of time became man, and so was and continues to be God and man, in two entire distinct natures, and one person, forever.

Q. 37. How did Christ, being the Son of God, become man? A. Christ the Son of God became man, by taking to himself a true body, and a reasonable soul, being conceived by the power of the Holy Ghost in the womb of the virgin Mary, of her substance, and born of her, yet without sin.

Q. 38. Why was it requisite that the mediator should be God? A. 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; give worth and efficacy to his sufferings, obedience, and intercession; and to satisfy God's justice, procure his favor, purchase a peculiar people, give his Spirit to them, conquer all their enemies, and bring them to everlasting salvation.

Q. 39. Why was it requisite that the mediator should be man? A. It was requisite that the mediator should be man, that he might advance our nature, perform obedience to the law, suffer and make intercession for us in our nature, have a fellow-feeling of our infirmities; that we might receive the adoption of sons, and have comfort and access with boldness unto the throne of grace.

Q. 40. Why was it requisite that the mediator should be God and man in one person? A. 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, and relied on by us, as the works of the whole person.

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Q. 41. Why was our mediator called Jesus? A. Our mediator was called Jesus, because he saveth his people from their sins.

Q. 42. Why was our mediator called Christ? A. Our mediator was called Christ, because he was anointed with the Holy Ghost above measure; and so set apart, and fully furnished with all authority and ability, to execute the offices of prophet, priest, and king of his church, in the estate both of his humiliation and exaltation.

Q. 43. How doth Christ execute the office of a prophet? A. Christ executeth the office of a prophet, in his revealing to the church, in all ages, by his Spirit and word, in divers ways of administration, the whole will of God, in all things concerning their edification and salvation.

Q. 44. How doth Christ execute the office of a priest? A. Christ executeth the office of a priest, in his once offering himself a sacrifice without spot to God, to be a reconciliation for the sins of the people; and in making continual intercession for them.

Q. 45. How doth Christ execute the office of a king? A. Christ executeth the office of a king, in calling out of the world a people to himself, and giving them officers, laws, and censures, by which he visibly governs them; in bestowing saving grace upon his elect, rewarding their obedience, and correcting them for their sins, preserving and supporting them under all their temptations and sufferings, restraining and overcoming all their enemies, and powerfully ordering all things for his own glory, and their good; and also in taking vengeance on the rest, who know not God, and obey not the gospel.

Q. 46. What was the estate of Christ's humiliation? A. 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.

Q. 47. How did Christ humble himself in his conception and birth? A. 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 fullness 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.

Q. 48. How did Christ humble himself in his life? A. Christ humbled himself in his life, by subjecting himself to the law, which he perfectly fulfilled; and by conflicting with the indignities of the world, temptations of Satan, and infirmities in his flesh, whether common to the nature of man, or particularly accompanying that his low condition.

Q. 49. How did Christ humble himself in his death? A. Christ humbled himself in his death, in that having been betrayed by Judas, forsaken by his disciples, scorned and rejected by the world, condemned by Pilate, and tormented by his persecutors; having also conflicted with the terrors of death, and the powers of darkness, felt and borne the weight of God's wrath, he laid down his life an offering for sin, enduring the painful, shameful, and cursed death of the cross.

Q. 50. Wherein consisted Christ's humiliation after his death? A. Christ's humiliation after his death consisted in his being buried, and continuing in the state of the dead, and under the power of death till the third day; which hath been otherwise expressed in these words, He descended into hell.

Q. 51. What was the estate of Christ's exaltation? A. The estate of Christ's exaltation comprehendeth his resurrection, ascension, sitting at the right hand of the Father, and his coming again to judge the world.

Q. 52. How was Christ exalted in his resurrection? A. Christ was exalted in his resurrection, in that, not having seen corruption in death (of which it was not possible for him to be held), and having the very same body in which he suffered, with the essential properties thereof (but without mortality, and other common infirmities belonging to this life), really united to his soul, he rose again from the dead the third day by his own power; whereby he declared himself to be the Son of God, to have satisfied divine justice, to have vanquished death, and him that had power of it, and to be Lord of quick and dead: all which he did as a public person, the head of his church, for the justification, quickening in grace, support against enemies, and to assure them of their resurrection from the dead at the last day.

Q. 53. How was Christ exalted in his ascension? A. 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, and giving them commission to preach the gospel to all nations, forty days after his resurrection, he, in our nature, and as our head, triumphing over enemies, visibly went up into the highest

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heavens, there to receive gifts for men, to raise up our affections thither, and to prepare a place for us, where himself is, and shall continue till his second coming at the end of the world.

Q. 54. How is Christ exalted in his sitting at the right hand of God? A. Christ is exalted in his sitting at the right hand of God, in that as God-man he is advanced to the highest favor with God the Father, with all fullness of joy, glory, and power over all things in heaven and earth; and doth gather and defend his church, and subdue their enemies; furnisheth his ministers and people with gifts and graces, and maketh intercession for them.

Q. 55. How doth Christ make intercession? A. Christ maketh intercession, by his appearing in our nature continually before the Father in heaven, in the merit of his obedience and sacrifice on earth, declaring his will to have it applied to all believers; answering all accusations against them, and procuring for them quiet of conscience, notwithstanding daily failings, access with boldness to the throne of grace, and acceptance of their persons and services.

Q. 56. How is Christ to be exalted in his coming again to judge the world? A. 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, shall come again at the last day in great power, and in the full manifestation of his own glory, and of his Father's, with all his holy angels, with a shout, with the voice of the archangel, and with the trumpet of God, to judge the world in righteousness.

Q. 57. What benefits hath Christ procured by his mediation? A. Christ, by his mediation, hath procured redemption, with all other benefits of the covenant of grace.

Q. 58. How do we come to be made partakers of the benefits which Christ hath procured? A. We are made partakers of the benefits which Christ hath procured, by the application of them unto us, which is the work especially of God the Holy Ghost.

Q. 59. Who are made partakers of redemption through Christ? A. Redemption is certainly applied, and effectually communicated, to all those for whom Christ hath purchased it; who are in time by the Holy Ghost enabled to believe in Christ according to the gospel.

Q. 60. Can they who have never heard the gospel, and so know not Jesus Christ, nor believe in him, be saved by their living according to the light of nature? A. They who, having never heard the gospel, know not Jesus Christ, and believe not in him, cannot be saved, be they never so diligent to frame their lives according to the light of nature, or the laws of that religion which they profess; neither is there salvation in any other, but in Christ alone, who is the Savior only of his body the church.

Q. 61. Are all they saved who hear the gospel, and live in the church? A. 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.

Q. 62. What is the visible church? A. 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, and of their children.

Q. 63. What are the special privileges of the visible church? A. The visible church hath the privilege of being under God's special care and government; of being protected and preserved in all ages, notwithstanding the opposition of all enemies; and of enjoying the communion of saints, the ordinary means of salvation, and offers of grace by Christ to all the members of it in the ministry of the gospel, testifying, that whosoever believes in him shall be saved, and excluding none that will come unto him.

Q. 64. What is the invisible church? A. The invisible church is the whole number of the elect, that have been, are, or shall be gathered into one under Christ the head.

Q. 65. What special benefits do the members of the invisible church enjoy by Christ? A. The members of the invisible church by Christ enjoy union and communion with him in grace and glory.

Q. 66. What is that union which the elect have with Christ? A. The union which the elect have with Christ is the work of God's grace, whereby they are spiritually and mystically, yet really and inseparably, joined to Christ as their head and husband; which is done in their effectual calling.

Q. 67. What is effectual calling? A. Effectual calling is the work of God's almighty power and grace, whereby (out of his free and special love to his elect, and from nothing in them moving him thereunto) he doth, in his accepted time, invite and draw them to Jesus Christ, by his word and

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Spirit; savingly enlightening their minds, renewing and powerfully determining their wills, so as they (although 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.

Q. 68. Are the elect only effectually called? A. All the elect, and they only, are effectually called; although others may be, and often are, outwardly called by the ministry of the word, and have some common operations of the Spirit; 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.

Q. 69. What is the communion in grace which the members of the invisible church have with Christ? A. 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, adoption, sanctification, and whatever else, in this life, manifests their union with him.

Q. 70. What is justification? A. Justification is an act of God's free grace unto sinners, in which he pardoneth all their sins, accepteth and accounteth their persons righteous in his sight; not for anything wrought in them, or done by them, but only for the perfect obedience and full satisfaction of Christ, by God imputed to them, and received by faith alone.

Q. 71. How is justification an act of God's free grace? A. Although Christ, by his obedience and death, did make a proper, real, and full satisfaction to God's justice in the behalf of them that are justified; yet inasmuch as God accepteth the satisfaction from a surety, which he might have demanded of them, and did provide this surety, his own only Son, imputing his righteousness to them, and requiring nothing of them for their justification but faith, which also is his gift, their justification is to them of free grace.

Q. 72. What is justifying faith? A. Justifying faith is a saving grace, wrought in the heart of a sinner by the Spirit and Word of God, 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, not only assenteth to the truth of the promise of the gospel, but receiveth and resteth upon Christ and his righteousness, therein held forth, for pardon of sin, and for the accepting and accounting of his person righteous in the sight of God for salvation.

Q. 73. How doth faith justify a sinner in the sight of God? A. 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, nor as if the grace of faith, or any act thereof, were imputed to him for his justification; but only as it is an instrument by which he receiveth and applieth Christ and his righteousness.

Q. 74. What is adoption? A. Adoption is an act of the free grace of God, in and for his only Son Jesus Christ, whereby all those that are justified are received into the number of his children, have his name put upon them, the Spirit of his Son given to them, are under his fatherly care and dispensations, 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.

Q. 75. What is sanctification? A. 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 applying the death and resurrection of Christ unto them, renewed in their whole man after the image of God; having the seeds of repentance unto life, and all other saving graces, put into their hearts, and those graces so stirred up, increased, and strengthened, as that they more and more die unto sin, and rise unto newness of life.

Q. 76. What is repentance unto life? A. Repentance unto life is a saving grace, wrought in the heart of a sinner by the Spirit and Word of God, whereby, out of the sight and sense, not only of the danger, but also of the filthiness and odiousness of his sins, and upon the apprehension of God's mercy in Christ to such as are penitent, he so grieves for and hates his sins, as that he turns from them all to God, purposing and endeavoring constantly to walk with him in all the ways of new obedience.

Q. 77. Wherein do justification and sanctification differ? A. Although sanctification be inseparably joined with justification, yet they differ, in that God in justification imputeth the righteousness of Christ; in sanctification his Spirit infuseth grace, and enableth to the exercise thereof; in the former, sin is pardoned; in the other, it is subdued: 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; the other is neither equal in all, nor in this life perfect in any, but growing up to perfection.

Q. 78. Whence ariseth the imperfection of sanctification in believers? A. The imperfection of sanctification in believers ariseth from the remnants of sin abiding in every part of them, and the

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perpetual lustings of the flesh against the spirit; whereby they are often foiled with temptations, and fall into many sins, are hindered in all their spiritual services, and their best works are imperfect and defiled in the sight of God.

Q. 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? A. True believers, by reason of the unchangeable love of God, and his decree and covenant to give them perseverance, their inseparable union with Christ, his continual intercession for them, and the Spirit and seed of God abiding in them, can neither totally nor finally fall away from the state of grace, but are kept by the power of God through faith unto salvation.

Q. 80. Can true believers be infallibly assured that they are in the estate of grace, and that they shall persevere therein unto salvation? A. Such as truly believe in Christ, and endeavor to walk in all good conscience before him, 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, and bearing witness with their spirits that they are the children of God, be infallibly assured that they are in the estate of grace, and shall persevere therein unto salvation.

Q. 81. Are all true believers at all times assured of their present being in the estate of grace, and that they shall be saved? A. Assurance of grace and salvation not being of the essence of faith, true believers may wait long before they obtain it; and, after the enjoyment thereof, may have it weakened and intermitted, through manifold distempers, sins, temptations, and desertions; yet are they never left without such a presence and support of the Spirit of God as keeps them from sinking into utter despair.

Q. 82. What is the communion in glory which the members of the invisible church have with Christ? A. The communion in glory which the members of the invisible church have with Christ, is in this life, immediately after death, and at last perfected at the resurrection and day of judgment.

Q. 83. What is the communion in glory with Christ which the members of the invisible church enjoy in this life? A. The members of the invisible church have communicated to them in this life the firstfruits 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; and, as an earnest thereof, enjoy the sense of God's love, peace of conscience, joy in the Holy Ghost, and hope of glory; as, on the contrary, sense of God's revenging wrath, horror of conscience, and a fearful expectation of judgment, are to the wicked the beginning of their torments which they shall endure after death.

Q. 84. Shall all men die? A. Death being threatened as the wages of sin, it is appointed unto all men once to die; for that all have sinned.

Q. 85. Death being the wages of sin, why are not the righteous delivered from death, seeing all their sins are forgiven in Christ? A. 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; so that, although they die, yet it is out of God's love, to free them perfectly from sin and misery, and to make them capable of further communion with Christ in glory, which they then enter upon.

Q. 86. What is the communion in glory with Christ which the members of the invisible church enjoy immediately after death? A. The communion in glory with Christ which the members of the invisible church enjoy immediately after death, is, in that their souls are then made perfect in holiness, and received into the highest heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies, which even in death continue united to Christ, and rest in their graves as in their beds, till at the last day they be again united to their souls. Whereas the souls of the wicked are at their death cast into hell, where they remain in torments and utter darkness, and their bodies kept in their graves, as in their prisons, till the resurrection and judgment of the great day.

Q. 87. What are we to believe concerning the resurrection? A. We are to believe that at the last day there shall be a general resurrection of the dead, both of the just and unjust: when they that are then found alive shall in a moment be changed; and the selfsame bodies of the dead which were laid in the grave, being then again united to their souls forever, shall be raised up by the power of Christ. The bodies of the just, by the Spirit of Christ, and by virtue of his resurrection as their head, shall be raised in power, spiritual, incorruptible, and made like to his glorious body; and the bodies of the wicked shall be raised up in dishonor by him, as an offended judge.

Q. 88. What shall immediately follow after the resurrection? A. Immediately after the resurrection shall follow the general and final judgment of angels and men; the day and hour whereof no man knoweth, that all may watch and pray, and be ever ready for the coming of the Lord.

Q. 89. What shall be done to the wicked at the day of judgment? A. At the day of judgment, the wicked shall be set on Christ's left hand, and, upon clear evidence, and full conviction of their own consciences, shall have the fearful but just sentence of condemnation pronounced against them; and thereupon shall be cast out

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from the favorable presence of God, and the glorious fellowship with Christ, his saints, and all his holy angels, into hell, to be punished with unspeakable torments, both of body and soul, with the devil and his angels forever.

Q. 90. What shall be done to the righteous at the day of judgment? A. At the day of judgment, the righteous, being caught up to Christ in the clouds, shall be set on his right hand, and there openly acknowledged and acquitted, shall join with him in the judging of reprobate angels and men, and shall be received into heaven, where they shall be fully and forever freed from all sin and misery; filled with inconceivable joys, made perfectly holy and happy both in body and soul, in the company of innumerable saints and holy angels, but especially in the immediate vision and fruition of God the Father, of our Lord Jesus Christ, and of the Holy Spirit, to all eternity. And this is the perfect and full communion which the members of the invisible church shall enjoy with Christ in glory, at the resurrection and day of judgment.

HAVING SEEN WHAT THE SCRIPTURES PRINCIPALLY TEACH US TO BELIEVE CONCERNING GOD, IT FOLLOWS TO CONSIDER WHAT THEY REQUIRE AS THE DUTY OF MAN

Q. 91. What is the duty which God requireth of man? A. The duty which God requireth of man, is obedience to his revealed will.

Q. 92. What did God first reveal unto man as the rule of his obedience? A. The rule of obedience revealed to Adam in the estate of innocence, and to all mankind in him, besides a special command not to eat of the fruit of the tree of the knowledge of good and evil, was the moral law.

Q. 93. What is the moral law? A. The moral law is the declaration of the will of God to mankind, directing and binding every one to personal, perfect, and perpetual conformity and obedience thereunto, in the frame and disposition of the whole man, soul, and body, and in performance of all those duties of holiness and righteousness which he oweth to God and man: promising life upon the fulfilling, and threatening death upon the breach of it.

Q. 94. Is there any use of the moral law since the fall? A. Although no man, since the fall, can attain to righteousness and life by the moral law; yet there is great use thereof, as well common to all men, as peculiar either to the unregenerate, or the regenerate.

Q. 95. Of what use is the moral law to all men? A. The moral law is of use to all men, to inform them of the holy nature and will of God, and of their duty, binding them to walk accordingly; to convince them of their disability to keep it, and of the sinful pollution of their nature, hearts, and lives: to humble them in the sense of their sin and misery, and thereby help them to a clearer sight of the need they have of Christ, and of the perfection of his obedience.

Q. 96. What particular use is there of the moral law to unregenerate men? A. The moral law is of use to unregenerate men, to awaken their consciences to flee from the wrath to come, and to drive them to Christ; or, upon the continuance in the estate and way of sin, to leave them inexcusable, and under the curse thereof.

Q. 97. What special use is there of the moral law to the regenerate? A. Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works, so as thereby they are neither justified nor condemned; yet besides the general uses thereof common to them with all men, it is of special use, to show them how much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good; and thereby to provoke them to more thankfulness, and to express the same in their greater care to conform themselves thereunto as the rule of their obedience.

Q. 98. Where is the moral law summarily comprehended? A. The moral law is summarily comprehended in the Ten Commandments, which were delivered by the voice of God upon mount Sinai, and written by him in two tables of stone; and are recorded in the twentieth chapter of Exodus; the four first commandments containing our duty to God, and the other six our duty to man.

Q. 99. What rules are to be observed for the right understanding of the Ten Commandments? A. For the right understanding of the Ten Commandments, these rules are to be observed: 1. That the law is perfect, and bindeth every one to full conformity in the whole man unto the righteousness thereof, and unto entire obedience forever; so as to require the utmost perfection of every duty, and to forbid the least degree of every sin. 2. That it is spiritual, and so reacheth the understanding, will, affections, and all other powers of the soul; as well as words, works, and gestures. 3. That one and the same thing, in divers respects, is required or forbidden in several commandments. 4. That as, where a duty is commanded, the contrary sin is forbidden; and, where a sin is forbidden, the contrary duty is commanded: so, where a promise is annexed, the contrary threatening is included; and, where a threatening is annexed, the

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contrary promise is included. 5. That what God forbids, is at no time to be done; what he commands, is always our duty; and yet every particular duty is not to be done at all times. 6. That under one sin or duty, all of the same kind are forbidden or commanded; together with all the causes, means, occasions, and appearances thereof, and provocations thereunto. 7. That what is forbidden or commanded to ourselves, we are bound, according to our places, to endeavor that it may be avoided or performed by others, according to the duty of their places. 8. That in what is commanded to others, we are bound, according to our places and callings, to be helpful to them; and to take heed of partaking with others in what is forbidden them.

Q. 100. What special things are we to consider in the Ten Commandments? A. We are to consider, in the Ten Commandments, the preface, the substance of the commandments themselves, and several reasons annexed to some of them, the more to enforce them.

Q. 101. What is the preface to the Ten Commandments? A. The preface to the Ten Commandments is contained 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. Wherein God manifesteth his sovereignty, as being JEHOVAH, the eternal, immutable, and almighty God; having his being in and of himself, and giving being to all his words and works: and that he is a God in covenant, as with Israel of old, so with all his people; who, as he brought them out of their bondage in Egypt, so he delivereth us from our spiritual thraldom; and that therefore we are bound to take him for our God alone, and to keep all his commandments.

Q. 102. What is the sum of the four commandments which contain our duty to God? A. The sum of the four commandments containing our duty to God, is, to love the Lord our God with all our heart, and with all our soul, and with all our strength, and with all our mind.

Q. 103. Which is the first commandment? A. The first commandment is, Thou shalt have no other gods before me.

Q. 104. What are the duties required in the first commandment? A. The duties required in the first commandment are, the knowing and acknowledging of God to be the only true God, and our God; and to worship and glorify him accordingly, by thinking, meditating, remembering, highly esteeming, honoring, adoring, choosing, loving, desiring, fearing of him; believing him; trusting, hoping, delighting, rejoicing in him; being zealous for him; calling upon him, giving all praise and thanks, and yielding all obedience and submission to him with the whole man; being careful in all things to please him, and sorrowful when in anything he is offended; and walking humbly with him.

Q. 105. What are the sins forbidden in the first commandment? A. The sins forbidden in the first commandment, are, atheism, in denying or not having a God; idolatry, in having or worshiping more gods than one, or any with or instead of the true God; the not having and avouching him for God, and our God; the omission or neglect of anything due to him, required in this commandment; ignorance, forgetfulness, misapprehensions, false opinions, unworthy and wicked thoughts of him; bold and curious searching into his secrets; all profaneness, hatred of God; self-love, self-seeking, and all other inordinate and immoderate setting of our mind, will, or affections upon other things, and taking them off from him in whole or in part; vain credulity, unbelief, heresy, misbelief, distrust, despair, incorrigibleness, and insensibleness under judgments, hardness of heart, pride, presumption, carnal security, tempting of God; using unlawful means, and trusting in lawful means; carnal delights and joys; corrupt, blind, and indiscreet zeal; lukewarmness, and deadness in the things of God; estranging ourselves, and apostatizing from God; praying, or giving any religious worship, to saints, angels, or any other creatures; all compacts and consulting with the devil, and hearkening to his suggestions; making men the lords of our faith and conscience; slighting and despising God and his commands; resisting and grieving of his Spirit, discontent and impatience at his dispensations, charging him foolishly for the evils he inflicts on us; and ascribing the praise of any good we either are, have, or can do, to fortune, idols, ourselves, or any other creature.

Q. 106. What are we specially taught by these words, before me, in the first commandment? A. These words, before me, or before my face, in the first commandment, teach us, that God, who seeth all things, taketh special notice of, and is much displeased with, the sin of having any other God: that so it may be an argument to dissuade from it, and to aggravate it as a most impudent provocation: as also to persuade us to do as in his sight, whatever we do in his service.

Q. 107. Which is the second commandment? A. The second commandment is, Thou shalt not make unto thee any graven image, or any likeness of anything 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 thyself 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 shewing mercy unto thousands of them that love me, and keep my commandments.

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Q. 108. What are the duties required in the second commandment? A. The duties required in the second commandment are, the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God hath instituted in his word; particularly prayer and thanksgiving in the name of Christ; the reading, preaching, and hearing of the word; the administration and receiving of the sacraments; church government and discipline; the ministry and maintenance thereof; religious fasting; swearing by the name of God, and vowing unto him: as also the disapproving, detesting, opposing, all false worship; and, according to each one's place and calling, removing it, and all monuments of idolatry.

Q. 109. What sins are forbidden in the second commandment? A. The sins forbidden in the second commandment are, all devising, counseling, commanding, using, and any wise approving, any religious worship not instituted by God himself; the making any representation of God, of all or of any of the three persons, either inwardly in our mind, or outwardly in any kind of image or likeness of any creature whatsoever; all worshiping of it, or God in it or by it; the making of any representation of feigned deities, and all worship of them, or service belonging to them; all superstitious devices, corrupting the worship of God, adding to it, or taking from it, whether invented and taken up of ourselves, or received by tradition from others, though under the title of antiquity, custom, devotion, good intent, or any other pretense whatsoever; simony; sacrilege; all neglect, contempt, hindering, and opposing the worship and ordinances which God hath appointed.

Q. 110. What are the reasons annexed to the second commandment, the more to enforce it? A. The reasons annexed to the second commandment, the more to enforce it, contained in these words, 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 shewing mercy unto thousands of them that love me, and keep my commandments; are, besides God's sovereignty over us, and propriety in us, his fervent zeal for his own worship, and his revengeful indignation against all false worship, as being a spiritual whoredom; accounting the breakers of this commandment such as hate him, and threatening to punish them unto divers generations; and esteeming the observers of it such as love him and keep his commandments, and promising mercy to them unto many generations.

Q. 111. Which is the third commandment? A. 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.

Q. 112. What is required in the third commandment? A. The third commandment requires, that the name of God, his titles, attributes, ordinances, the word, sacraments, prayer, oaths, vows, lots, his works, and whatsoever else there is whereby he makes himself known, be holily and reverently used in thought, meditation, word, and writing; by an holy profession, and answerable conversation, to the glory of God, and the good of ourselves, and others.

Q. 113. What are the sins forbidden in the third commandment? A. The sins forbidden in the third commandment are, the not using of God's name as is required; and the abuse of it in an ignorant, vain, irreverent, profane, superstitious, or wicked mentioning or otherwise using his titles, attributes, ordinances, or works, by blasphemy, perjury; all sinful cursings, oaths, vows, and lots; violating of our oaths and vows, if lawful; and fulfilling them, if of things unlawful; murmuring and quarreling at, curious prying into, and misapplying of God's decrees and providences; misinterpreting, misapplying, or any way perverting the word, or any part of it, to profane jests, curious or unprofitable questions, vain janglings, or the maintaining of false doctrines; abusing it, the creatures, or anything contained under the name of God, to charms, or sinful lusts and practices; the maligning, scorning, reviling, or any wise opposing of God's truth, grace, and ways; making profession of religion in hypocrisy, or for sinister ends; being ashamed of it, or a shame to it, by unconformable, unwise, unfruitful, and offensive walking, or backsliding from it.

Q. 114. What reasons are annexed to the third commandment? A. The reasons annexed to the third commandment, in these words, The LORD thy God, and, For the LORD will not hold him guiltless that taketh his name in vain, are, because he is the Lord and our God, therefore his name is not to be profaned, or any way abused by us; especially because he will be so far from acquitting and sparing the transgressors of this commandment, as that he will not suffer them to escape his righteous judgment, albeit many such escape the censures and punishments of men.

Q. 115. Which is the fourth commandment? A. 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 manservant, nor thy maidservant, 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.

Q. 116. What is required in the fourth commandment? A. The fourth commandment requireth of all men the sanctifying or keeping holy to God such set times as he hath appointed in

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his word, expressly one whole day in seven; which was the seventh from the beginning of the world to the resurrection of Christ, and the first day of the week ever since, and so to continue to the end of the world; which is the Christian sabbath, and in the New Testament called The Lord's Day.

Q. 117. How is the sabbath or the Lord's day to be sanctified? A. The sabbath or Lord's day is to be sanctified by an holy resting all the day, not only from such works as are at all times sinful, but even from such worldly employments and recreations as are on other days lawful; and making it our delight to spend the whole time (except so much of it as is to be taken up in works of necessity and mercy) in the public and private exercises of God's worship: and, to that end, we are to prepare our hearts, and with such foresight, diligence, and moderation, to dispose and seasonably dispatch our worldly business, that we may be the more free and fit for the duties of that day.

Q. 118. Why is the charge of keeping the sabbath more specially directed to governors of families, and other superiors? A. The charge of keeping the sabbath is more specially directed to governors of families, and other superiors, because they are bound not only to keep it themselves, but to see that it be observed by all those that are under their charge; and because they are prone ofttimes to hinder them by employments of their own.

Q. 119. What are the sins forbidden in the fourth commandment? A. The sins forbidden in the fourth commandment are, all omissions of the duties required, all careless, negligent, and unprofitable performing of them, and being weary of them; all profaning the day by idleness, and doing that which is in itself sinful; and by all needless works, words, and thoughts, about our worldly employments and recreations.

Q. 120. What are the reasons annexed to the fourth commandment, the more to enforce it? A. The reasons annexed to the fourth commandment, the more to enforce it, are taken from the equity of it, God allowing us six days of seven for our own affairs, and reserving but one for himself, in these words, Six days shalt thou labor, and do all thy work: from God's challenging a special propriety in that day, The seventh day is the sabbath of the LORD thy God: from the example of God, who in six days ... made heaven and earth, the sea, and all that in them is, and rested the seventh day: and from that blessing which God put upon that day, not only in sanctifying it to be a day for his service, but in ordaining it to be a means of blessing to us in our sanctifying it; Wherefore the LORD blessed the sabbath day, and hallowed it.

Q. 121. Why is the word Remember set in the beginning of the fourth commandment? A. The word Remember is set in the beginning of the fourth commandment, partly, because of the great benefit of remembering it, we being thereby helped in our preparation to keep it, and, in keeping it, better to keep all the rest of the commandments, and to continue a thankful remembrance of the two great benefits of creation and redemption, which contain a short abridgment of religion; and partly, because we are very ready to forget it, for that there is less light of nature for it, and yet it restraineth our natural liberty in things at other times lawful; that it cometh but once in seven days, and many worldly businesses come between, and too often take off our minds from thinking of it, either to prepare for it, or to sanctify it; and that Satan with his instruments much labor to blot out the glory, and even the memory of it, to bring in all irreligion and impiety.

Q. 122. What is the sum of the six commandments which contain our duty to man? A. The sum of the six commandments which contain our duty to man, is, to love our neighbor as ourselves, and to do to others what we would have them do to us.

Q. 123. Which is the fifth commandment? A. 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.

Q. 124. Who are meant by father and mother in the fifth commandment? A. By father and mother, in the fifth commandment, are meant, not only natural parents, but all superiors in age and gifts; and especially such as, by God's ordinance, are over us in place of authority, whether in family, church, or commonwealth.

Q. 125. Why are superiors styled Father and Mother? A. Superiors are styled Father and Mother, both to teach them in all duties toward their inferiors, like natural parents, to express love and tenderness to them, according to their several relations; and to work inferiors to a greater willingness and cheerfulness in performing their duties to their superiors, as to their parents.

Q. 126. What is the general scope of the fifth commandment? A. The general scope of the fifth commandment is, the performance of those duties which we mutually owe in our several relations, as inferiors, superiors or equals.

Q. 127. What is the honor that inferiors owe to their superiors? A. The honor which inferiors owe to their superiors is, all due reverence in heart, word, and behavior; prayer and thanksgiving for them; imitation of their virtues and graces; willing obedience to their lawful commands and counsels; due submission to their

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corrections; fidelity to, defense, and maintenance of their persons and authority, according to their several ranks, and the nature of their places; bearing with their infirmities, and covering them in love, that so they may be an honor to them and to their government.

Q. 128. What are the sins of inferiors against their superiors? A. The sins of inferiors against their superiors are, all neglect of the duties required toward them; envying at, contempt of, and rebellion against their persons and places, in their lawful counsels, commands, and corrections; cursing, mocking, and all such refractory and scandalous carriage, as proves a shame and dishonor to them and their government.

Q. 129. What is required of superiors towards their inferiors? A. It is required of superiors, according to that power they receive from God, and that relation wherein they stand, to love, pray for, and bless their inferiors; to instruct, counsel, and admonish them; countenancing, commending, and rewarding such as do well; and discountenancing, reproving, and chastising such as do ill; protecting, and providing for them all things necessary for soul and body: and by grave, wise, holy, and exemplary carriage, to procure glory to God, honor to themselves, and so to preserve that authority which God hath put upon them.

Q. 130. What are the sins of superiors? A. The sins of superiors are, besides the neglect of the duties required of them, an inordinate seeking of themselves, their own glory, ease, profit, or pleasure; commanding things unlawful, or not in the power of inferiors to perform; counseling, encouraging, or favoring them in that which is evil; dissuading, discouraging, or discountenancing them in that which is good; correcting them unduly; careless exposing, or leaving them to wrong, temptation, and danger; provoking them to wrath; or any way dishonoring themselves, or lessening their authority, by an unjust, indiscreet, rigorous, or remiss behavior.

Q. 131. What are the duties of equals? A. The duties of equals are, to regard the dignity and worth of each other, in giving honor to go one before another; and to rejoice in each others' gifts and advancement, as their own.

Q. 132. What are the sins of equals? A. The sins of equals are, besides the neglect of the duties required, the undervaluing of the worth, envying the gifts, grieving at the advancement or prosperity one of another; and usurping preeminence one over another.

Q. 133. What is the reason annexed to the fifth commandment, the more to enforce it? A. The reason annexed to the fifth commandment, in these words, That thy days may be long upon the land which the LORD thy God giveth thee, is an express promise of long life and prosperity, as far as it shall serve for God's glory and their own good, to all such as keep this commandment.

Q. 134. Which is the sixth commandment? A. The sixth commandment is, Thou shalt not kill.

Q. 135. What are the duties required in the sixth commandment? A. The duties required in the sixth commandment are, all careful studies, and lawful endeavors, to preserve the life of ourselves and others by resisting all thoughts and purposes, subduing all passions, and avoiding all occasions, temptations, and practices, which tend to the unjust taking away the life of any; by just defense thereof against violence, patient bearing of the hand of God, quietness of mind, cheerfulness of spirit; a sober use of meat, drink, physic, sleep, labor, and recreations; by charitable thoughts, love, compassion, meekness, gentleness, kindness; peaceable, mild and courteous speeches and behavior; forbearance, readiness to be reconciled, patient bearing and forgiving of injuries, and requiting good for evil; comforting and succoring the distressed, and protecting and defending the innocent.

Q. 136. What are the sins forbidden in the sixth commandment? A. The sins forbidden in the sixth commandment are, all taking away the life of ourselves, or of others, except in case of public justice, lawful war, or necessary defense; the neglecting or withdrawing the lawful and necessary means of preservation of life; sinful anger, hatred, envy, desire of revenge; all excessive passions, distracting cares; immoderate use of meat, drink, labor, and recreations; provoking words, oppression, quarreling, striking, wounding, and whatsoever else tends to the destruction of the life of any.

Q. 137. Which is the seventh commandment? A. The seventh commandment is, Thou shalt not commit adultery.

Q. 138. What are the duties required in the seventh commandment? A. The duties required in the seventh commandment are, chastity in body, mind, affections, words, and behavior; and the preservation of it in ourselves and others; watchfulness over the eyes and all the senses; temperance, keeping of chaste company,

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modesty in apparel; marriage by those that have not the gift of continency, conjugal love, and cohabitation; diligent labor in our callings; shunning all occasions of uncleanness, and resisting temptations thereunto.

Q. 139. What are the sins forbidden in the seventh commandment? A. The sins forbidden in the seventh commandment, besides the neglect of the duties required, are, adultery, fornication, rape, incest, sodomy, and all unnatural lusts; all unclean imaginations, thoughts, purposes, and affections; all corrupt or filthy communications, or listening thereunto; wanton looks, impudent or light behavior, immodest apparel; prohibiting of lawful, and dispensing with unlawful marriages; allowing, tolerating, keeping of stews, and resorting to them; entangling vows of single life, undue delay of marriage; having more wives or husbands than one at the same time; unjust divorce, or desertion; idleness, gluttony, drunkenness, unchaste company; lascivious songs, books, pictures, dancings, stage plays; and all other provocations to, or acts of uncleanness, either in ourselves or others.

Q. 140. Which is the eighth commandment? A. The eighth commandment is, Thou shalt not steal.

Q. 141. What are the duties required in the eighth commandment? A. The duties required in the eighth commandment are, truth, faithfulness, and justice in contracts and commerce between man and man; rendering to every one his due; restitution of goods unlawfully detained from the right owners thereof; giving and lending freely, according to our abilities, and the necessities of others; moderation of our judgments, wills, and affections concerning worldly goods; a provident care and study to get, keep, use, and dispose these things which are necessary and convenient for the sustentation of our nature, and suitable to our condition; a lawful calling, and diligence in it; frugality; avoiding unnecessary lawsuits, and suretiship, or other like engagements; and an endeavor, by all just and lawful means, to procure, preserve, and further the wealth and outward estate of others, as well as our own.

Q. 142. What are the sins forbidden in the eighth commandment? A. The sins forbidden in the eighth commandment, besides the neglect of the duties required, are, theft, robbery, man-stealing, and receiving anything that is stolen; fraudulent dealing, false weights and measures, removing landmarks, injustice and unfaithfulness in contracts between man and man, or in matters of trust; oppression, extortion, usury, bribery, vexatious lawsuits, unjust enclosures and depredation; engrossing commodities to enhance the price; unlawful callings, and all other unjust or sinful ways of taking or withholding from our neighbor what belongs to him, or of enriching ourselves; covetousness; inordinate prizing and affecting worldly goods; distrustful and distracting cares and studies in getting, keeping, and using them; envying at the prosperity of others; as likewise idleness, prodigality, wasteful gaming; and all other ways whereby we do unduly prejudice our own outward estate, and defrauding ourselves of the due use and comfort of that estate which God hath given us.

Q. 143. Which is the ninth commandment? A. The ninth commandment is, Thou shalt not bear false witness against thy neighbour.

Q. 144. What are the duties required in the ninth commandment? A. The duties required in the ninth commandment are, the preserving and promoting of truth between man and man, and the good name of our neighbor, as well as our own; appearing and standing for the truth; and from the heart, sincerely, freely, clearly, and fully, speaking the truth, and only the truth, in matters of judgment and justice, and in all other things whatsoever; a charitable esteem of our neighbors; loving, desiring, and rejoicing in their good name; sorrowing for and covering of their infirmities; freely acknowledging of their gifts and graces, defending their innocency; a ready receiving of a good report, and unwillingness to admit of an evil report, concerning them; discouraging talebearers, flatterers, and slanderers; love and care of our own good name, and defending it when need requireth; keeping of lawful promises; studying and practicing of whatsoever things are true, honest, lovely, and of good report.

Q. 145. What are the sins forbidden in the ninth commandment? A. The sins forbidden in the ninth commandment are, all prejudicing the truth, and the good name of our neighbors, as well as our own, especially in public judicature; giving false evidence, suborning false witnesses, wittingly appearing and pleading for an evil cause, outfacing and overbearing the truth; passing unjust sentence, calling evil good, and good evil; rewarding the wicked according to the work of the righteous, and the righteous according to the work of the wicked; forgery, concealing the truth, undue silence in a just cause, and holding our peace when iniquity calleth for either a reproof from ourselves, or complaint to others; speaking the truth unseasonably, or maliciously to a wrong end, or perverting it to a wrong meaning, or in doubtful or equivocal expressions, to the prejudice of the truth or justice; speaking untruth, lying, slandering, backbiting, detracting, talebearing, whispering, scoffing, reviling, rash, harsh, and partial censuring; misconstructing intentions, words, and actions; flattering, vainglorious boasting, thinking or speaking too highly or too meanly of ourselves or others; denying the gifts and graces of God; aggravating smaller faults; hiding, excusing, or extenuating of sins, when called to a free confession; unnecessary discovering of infirmities; raising false rumors, receiving and countenancing evil reports, and stopping our ears against just defense; evil suspicion; envying or grieving at the deserved credit of any; endeavoring or desiring to impair it, rejoicing in their disgrace and infamy; scornful contempt, fond admiration; breach of lawful promises; neglecting such things as are of good report, and practicing, or not avoiding ourselves, or not hindering what we can in others, such things as procure an ill name.

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Q. 146. Which is the tenth commandment? A. The tenth commandment is, Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbor's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor anything that is thy neighbour's.

Q. 147. What are the duties required in the tenth commandment? A. The duties required in the tenth commandment are, such a full contentment with our own condition, and such a charitable frame of the whole soul toward our neighbor, as that all our inward motions and affections touching him, tend unto, and further all that good which is his.

Q. 148. What are the sins forbidden in the tenth commandment? A. The sins forbidden in the tenth commandment are, discontentment with our own estate; envying and grieving at the good of our neighbor, together with all inordinate motions and affections to anything that is his.

Q. 149. Is any man able perfectly to keep the commandments of God? A. No man is able, either of himself, or by any grace received in this life, perfectly to keep the commandments of God; but doth daily break them in thought, word, and deed,

Q. 150. Are all transgressions of the law of God equally heinous in themselves, and in the sight of God? A. All transgressions of the law are not equally heinous; but some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.

Q. 151. What are those aggravations that make some sins more heinous than others? A. Sins receive their aggravations, 1. From the persons offending; if they be of riper age, greater experience or grace, eminent for profession, gifts, place, office, guides to others, and whose example is likely to be followed by others. 2. From the parties offended: if immediately against God, his attributes, and worship; against Christ, and his grace; the Holy Spirit, his witness, and workings; against superiors, men of eminency, and such as we stand especially related and engaged unto; against any of the saints, particularly weak brethren, the souls of them, or any other, and the common good of all or many. 3. From the nature and quality of the offence: if it be against the express letter of the law, break many commandments, contain in it many sins: if not only conceived in the heart, but breaks forth in words and actions, scandalize others, and admit of no reparation: if against means, mercies, judgments, light of nature, conviction of conscience, public or private admonition, censures of the church, civil punishments; and our prayers, purposes, promises, vows, covenants, and engagements to God or men: if done deliberately, willfully, presumptuously, impudently, boastingly, maliciously, frequently, obstinately, with delight, continuance, or relapsing after repentance. 4. From circumstances of time, and place: if on the Lord's day, or other times of divine worship; or immediately before or after these, or other helps to prevent or remedy such miscarriages: if in public, or in the presence of others, who are thereby likely to be provoked or defiled.

Q. 152. What doth every sin deserve at the hands of God? A. Every sin, even the least, being against the sovereignty, goodness, and holiness of God, and against his righteous law, deserveth his wrath and curse, both in this life, and that which is to come; and cannot be expiated but by the blood of Christ.

Q. 153. What doth God require of us, that we may escape his wrath and curse due to us by reason of the transgression of the law? A. That we may escape the wrath and curse of God due to us by reason of the transgression of the law, he requireth of us repentance toward God, and faith toward our Lord Jesus Christ, and the diligent use of the outward means whereby Christ communicates to us the benefits of his mediation.

Q. 154. What are the outward means whereby Christ communicates to us the benefits of his mediation? A. The outward and ordinary means whereby Christ communicates to his church the benefits of his mediation, are all his ordinances; especially the word, sacraments, and prayer; all which are made effectual to the elect for their salvation.

Q. 155. How is the word made effectual to salvation? A. 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; or building them up in grace, and establishing their hearts in holiness and comfort through faith unto salvation.

Q. 156. Is the Word of God to be read by all? A. Although all are not to be permitted to read the word publicly to the congregation, yet all sorts of people are bound to read it apart by themselves, and with their families: to which end, the holy Scriptures are to be translated out of the original into vulgar languages.

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Q. 157. How is the Word of God to be read? A. 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.

Q. 158. By whom is the Word of God to be preached? A. The Word of God is to be preached only by such as are sufficiently gifted, and also duly approved and called to that office.

Q. 159. How is the Word of God to be preached by those that are called thereunto? A. They that are called to labor in the ministry of the word, are to preach sound doctrine, diligently, in season and out of season; plainly, not in the enticing words of man's wisdom, but in demonstration of the Spirit, and of power; faithfully, making known the whole counsel of God; wisely, applying themselves to the necessities and capacities of the hearers; zealously, with fervent love to God and the souls of his people; sincerely, aiming at his glory, and their conversion, edification, and salvation.

Q. 160. What is required of those that hear the word preached? A. It is required of those that hear the word preached, that they attend upon it with diligence, preparation, and prayer; examine what they hear by the Scriptures; receive the truth with faith, love, meekness, and readiness of mind, as the Word of God; meditate, and confer of it; hide it in their hearts, and bring forth the fruit of it in their lives.

Q. 161. How do the sacraments become effectual means of salvation? A. The sacraments become effectual means of salvation, not by any power in themselves, or any virtue derived from the piety or intention of him by whom they are administered, but only by the working of the Holy Ghost, and the blessing of Christ, by whom they are instituted.

Q. 162. What is a sacrament? A. A sacrament is an holy ordinance instituted by Christ in his church, to signify, seal, and exhibit unto those that are within the covenant of grace, the benefits of his mediation; to strengthen and increase their faith, and all other graces; to oblige them to obedience; to testify and cherish their love and communion one with another; and to distinguish them from those that are without.

Q. 163. What are the parts of a sacrament? A. The parts of a sacrament are two; the one an outward and sensible sign, used according to Christ's own appointment; the other an inward and spiritual grace thereby signified.

Q. 164. How many sacraments hath Christ instituted in his church under the New Testament? A. Under the New Testament Christ hath instituted in his church only two sacraments, baptism and the Lord's supper.

Q. 165. What is baptism? A. 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.

Q. 166. Unto whom is baptism to be administered? A. Baptism is not to be administered to any that are out of the visible church, and so strangers from the covenant of promise, till they profess their faith in Christ, and obedience to him, but infants descending from parents, either both, or but one of them, professing faith in Christ, and obedience to him, are in that respect within the covenant, and to be baptized.

Q. 167. How is baptism to be improved by us? A. The needful but much neglected duty of improving our baptism, is to be performed by us all our life long, especially in the time of temptation, and when we are present at the administration of it to others; by serious and thankful consideration of the nature of it, and of the ends for which Christ instituted it, the privileges and benefits conferred and sealed thereby, and our solemn vow made therein; by being humbled for our sinful defilement, our falling short of, and walking contrary to, the grace of baptism, and our engagements; by growing up to assurance of pardon of sin, and of all other blessings sealed to us in that sacrament; by drawing strength from the death and resurrection of Christ, into whom we are baptized, for the mortifying of sin, and quickening of grace; and by endeavoring to live by faith, to have our conversation in holiness and righteousness, as those that have therein given up their names to Christ; and to walk in brotherly love, as being baptized by the same Spirit into one body.

Q. 168. What is the Lord's supper? A. 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

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thankfulness, and engagement to God, and their mutual love and fellowship each with other, as members of the same mystical body.

Q. 169. How hath Christ appointed bread and wine to be given and received in the sacrament of the Lord's supper? A. Christ hath appointed the ministers of his word, in the administration of this sacrament of the Lord's supper, to set apart the bread and wine from common use, by the word of institution, thanksgiving, and prayer; to take and break the bread, and to give both the bread and the wine to the communicants: who are, by the same appointment, to take and eat the bread, and to drink the wine, in thankful remembrance that the body of Christ was broken and given, and his blood shed, for them.

Q. 170. How do they that worthily communicate in the Lord's supper feed upon the body and blood of Christ therein? A. As the body and blood of Christ are not corporally or carnally present in, with, or under the bread and wine in the Lord's supper, and yet are spiritually present to the faith of the receiver, no less truly and really than the elements themselves are to their outward senses; so they that worthily communicate in the sacrament of the Lord's supper, do therein feed upon the body and blood of Christ, not after a corporal and carnal, but in a spiritual manner; yet truly and really, while by faith they receive and apply unto themselves Christ crucified, and all the benefits of his death.

Q. 171. How are they that receive the sacrament of the Lord's supper to prepare themselves before they come unto it? A. They that receive the sacrament of the Lord's supper are, before they come, to prepare themselves thereunto, by examining themselves of their being in Christ, of their sins and wants; of the truth and measure of their knowledge, faith, repentance; love to God and the brethren, charity to all men, forgiving those that have done them wrong; of their desires after Christ, and of their new obedience; and by renewing the exercise of these graces, by serious meditation, and fervent prayer.

Q. 172. May one who doubteth of his being in Christ, or of his due preparation, come to the Lord's supper? A. One who doubteth of his being in Christ, or of his due preparation to the sacrament of the Lord's supper, may have true interest in Christ, though he be not yet assured thereof; and in God's account hath it, if he be duly affected with the apprehension of the want of it, and unfeignedly desires to be found in Christ, and to depart from iniquity: in which case (because promises are made, and this sacrament is appointed, for the relief even of weak and doubting Christians) he is to bewail his unbelief, and labor to have his doubts resolved; and, so doing, he may and ought to come to the Lord's supper, that he may be further strengthened.

Q. 173. May any who profess the faith, and desire to come to the Lord's supper, be kept from it? A. Such as are found to be ignorant or scandalous, notwithstanding their profession of the faith, and desire to come to the Lord's supper, may and ought to be kept from that sacrament, by the power which Christ hath left in his church, until they receive instruction, and manifest their reformation.

Q. 174. What is required of them that receive the sacrament of the Lord's supper in the time of the administration of it? A. It is required of them that receive the sacrament of the Lord's supper, that, during the time of the administration of it, with all holy reverence and attention they wait upon God in that ordinance, diligently observe the sacramental elements and actions, heedfully discern the Lord's body, and affectionately meditate on his death and sufferings, and thereby stir up themselves to a vigorous exercise of their graces; in judging themselves, and sorrowing for sin; in earnest hungering and thirsting after Christ, feeding on him by faith, receiving of his fullness, trusting in his merits, rejoicing in his love, giving thanks for his grace; in renewing of their covenant with God, and love to all the saints.

Q. 175. What is the duty of Christians, after they have received the sacrament of the Lord's supper? A. The duty of Christians, after they have received the sacrament of the Lord's supper, is seriously to consider how they have behaved themselves therein, and with what success; if they find quickening and comfort, to bless God for it, beg the continuance of it, watch against relapses, fulfill their vows, and encourage themselves to a frequent attendance on that ordinance: but if they find no present benefit, more exactly to review their preparation to, and carriage at, the sacrament; in both which, if they can approve themselves to God and their own consciences, they are to wait for the fruit of it in due time: but, if they see they have failed in either, they are to be humbled, and to attend upon it afterwards with more care and diligence.

Q. 176. Wherein do the sacraments of baptism and the Lord's supper agree? A. The sacraments of baptism and the Lord's supper agree, in that the author of both is God; the spiritual part of both is Christ and his benefits; both are seals of the same covenant, are to be dispensed by ministers of the gospel, and by none other; and to be continued in the church of Christ until his second coming.

Q. 177. Wherein do the sacraments of baptism and the Lord's supper differ? A. The sacraments of baptism and the Lord's supper differ, in that baptism is to be administered but once, with water, to be a sign and seal of our regeneration and ingrafting into Christ, and that even to infants; whereas the Lord's supper is to be administered often, in the elements of bread and wine, to represent and exhibit Christ as spiritual nourishment to the soul, and to confirm our continuance and growth in him, and that only to such as are of years and ability to examine themselves.

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Q. 178. What is prayer? A. Prayer is an offering up of our desires unto God, in the name of Christ, by the help of his Spirit; with confession of our sins, and thankful acknowledgement of his mercies.

Q. 179. Are we to pray unto God only? A. God only being able to search the hearts, hear the requests, pardon the sins, and fulfill the desires of all; and only to be believed in, and worshiped with religious worship; prayer, which is a special part thereof, is to be made by all to him alone, and to none other.

Q. 180. What is it to pray in the name of Christ? A. To pray in the name of Christ is, in obedience to his command, and in confidence on his promises, to ask mercy for his sake; not by bare mentioning of his name, but by drawing our encouragement to pray, and our boldness, strength, and hope of acceptance in prayer, from Christ and his mediation.

Q. 181. Why are we to pray in the name of Christ? A. The sinfulness of man, and his distance from God by reason thereof, being so great, as that we can have no access into his presence without a mediator; and there being none in heaven or earth appointed to, or fit for, that glorious work but Christ alone, we are to pray in no other name but his only.

Q. 182. How doth the Spirit help us to pray? A. We not knowing what to pray for as we ought, the Spirit helpeth our infirmities, by enabling us to understand both for whom, and what, and how prayer is to be made; and by working and quickening in our hearts (although not in all persons, nor at all times, in the same measure) those apprehensions, affections, and graces which are requisite for the right performance of that duty.

Q. 183. For whom are we to pray? A. We are to pray for the whole church of Christ upon earth; for magistrates, and ministers; for ourselves, our brethren, yea, our enemies; and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those that are known to have sinned the sin unto death.

Q. 184. For what things are we to pray? A. We are to pray for all things tending to the glory of God, the welfare of the church, our own or others' good; but not for anything that is unlawful.

Q. 185. How are we to pray? A. We are to pray with an awful apprehension of the majesty of God, and deep sense of our own unworthiness, necessities, and sins; with penitent, thankful, and enlarged hearts; with understanding, faith, sincerity, fervency, love, and perseverance, waiting upon him, with humble submission to his will.

Q. 186. What rule hath God given for our direction in the duty of prayer? A. The whole Word of God is of use to direct us in the duty of prayer; but the special rule of direction is that form of prayer which our Savior Christ taught his disciples, commonly called The Lord's prayer.

Q. 187. How is the Lord's prayer to be used? A. The Lord's prayer is not only for direction, as a pattern, according to which we are to make other prayers; but may also be used as a prayer, so that it be done with understanding, faith, reverence, and other graces necessary to the right performance of the duty of prayer.

Q. 188. Of how many parts doth the Lord's prayer consist? A. The Lord's prayer consists of three parts; a preface, petitions, and a conclusion.

Q. 189. What doth the preface of the Lord's prayer teach us? A. The preface of the Lord's prayer (contained in these words, Our Father which art in heaven) teacheth us, when we pray, to draw near to God with confidence of his fatherly goodness, and our interest therein; with reverence, and all other childlike dispositions, heavenly affections, and due apprehensions of his sovereign power, majesty, and gracious condescension: as also, to pray with and for others.

Q. 190. What do we pray for in the first petition? A. In the first petition (which is, Hallowed be thy name), acknowledging the utter inability and indisposition that is in ourselves and all men to honor God aright, we pray, that God would by his grace enable and incline us and others to know, to acknowledge, and highly to esteem him, his titles, attributes, ordinances, word, works, and whatsoever he is pleased to make himself known by; and to glorify him in thought, word, and deed: that he would prevent and remove atheism, ignorance, idolatry, profaneness, and whatsoever is dishonorable to him; and, by his overruling providence, direct and dispose of all things to his own glory.

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Q. 191. What do we pray for in the second petition? A. In the second petition (which is, Thy kingdom come), acknowledging ourselves and all mankind to be by nature under the dominion of sin and Satan, we pray, that the kingdom of sin and Satan may be destroyed, the gospel propagated throughout the world, the Jews called, the fullness of the Gentiles brought in; the church furnished with all gospel officers and ordinances, purged from corruption, countenanced and maintained by the civil magistrate; that the ordinances of Christ may be purely dispensed, and made effectual to the converting of those that are yet in their sins, and the confirming, comforting, and building up of those that are already converted: that Christ would rule in our hearts here, and hasten the time of his second coming, and our reigning with him forever: and that he would be pleased so to exercise the kingdom of his power in all the world, as may best conduce to these ends.

Q. 192. What do we pray for in the third petition? A. In the third petition (which is, Thy will be done in earth, as it is in heaven), acknowledging that by nature we and all men are not only utterly unable and unwilling to know and to do the will of God, but prone to rebel against his word, to repine and murmur against his providence, and wholly inclined to do the will of the flesh, and of the devil: we pray, that God would by his Spirit take away from ourselves and others all blindness, weakness, indisposedness, and perverseness of heart; and by his grace make us able and willing to know, do, and submit to his will in all things, with the like humility, cheerfulness, faithfulness, diligence, zeal, sincerity, and constancy, as the angels do in heaven.

Q. 193. What do we pray for in the fourth petition? A. In the fourth petition (which is, Give us this day our daily bread), acknowledging that in Adam, and by our own sin, we have forfeited our right to all the outward blessings of this life, and deserve to be wholly deprived of them by God, and to have them cursed to us in the use of them; and that neither they of themselves are able to sustain us, nor we to merit, or by our own industry to procure them; but prone to desire, get, and use them unlawfully: we pray for ourselves and others, that both they and we, waiting upon the providence of God from day to day in the use of lawful means, may, of his free gift, and as to his fatherly wisdom shall seem best, enjoy a competent portion of them; and have the same continued and blessed unto us in our holy and comfortable use of them, and contentment in them; and be kept from all things that are contrary to our temporal support and comfort.

Q. 194. What do we pray for in the fifth petition? A. In the fifth petition (which is, Forgive us our debts, as we forgive our debtors), acknowledging that we and all others are guilty both of original and actual sin, and thereby become debtors to the justice of God; and that neither we, nor any other creature, can make the least satisfaction for that debt: we pray for ourselves and others, that God of his free grace would, through the obedience and satisfaction of Christ, apprehended and applied by faith, acquit us both from the guilt and punishment of sin, accept us in his Beloved; continue his favor and grace to us, pardon our daily failings, and fill us with peace and joy, in giving us daily more and more assurance of forgiveness; which we are the rather emboldened to ask, and encouraged to expect, when we have this testimony in ourselves, that we from the heart forgive others their offenses.

Q. 195. What do we pray for in the sixth petition? A. In the sixth petition (which is, And lead us not into temptation, but deliver us from evil), acknowledging that the most wise, righteous, and gracious God, for divers holy and just ends, may so order things, that we may be assaulted, foiled, and for a time led captive by temptations; that Satan, the world, and the flesh, are ready powerfully to draw us aside, and ensnare us; and that we, even after the pardon of our sins, by reason of our corruption, weakness, and want of watchfulness, are not only subject to be tempted, and forward to expose ourselves unto temptations, but also of ourselves unable and unwilling to resist them, to recover out of them, and to improve them; and worthy to be left under the power of them; we pray, that God would so overrule the world and all in it, subdue the flesh, and restrain Satan, order all things, bestow and bless all means of grace, and quicken us to watchfulness in the use of them, that we and all his people may by his providence be kept from being tempted to sin; or, if tempted, that by his Spirit we may be powerfully supported and enabled to stand in the hour of temptation; or when fallen, raised again and recovered out of it, and have a sanctified use and improvement thereof: that our sanctification and salvation may be perfected, Satan trodden under our feet, and we fully freed from sin, temptation, and all evil, forever.

Q. 196. What doth the conclusion of the Lord's prayer teach us? A. The conclusion of the Lord's prayer (which is, For thine is the kingdom, and the power, and the glory, forever. Amen.) teacheth us to enforce our petitions with arguments, which are to be taken, not from any worthiness in ourselves, or in any other creature, but from God; and with our prayers to join praises, ascribing to God alone eternal sovereignty, omnipotency, and glorious excellency; in regard whereof, as he is able and willing to help us, so we by faith are emboldened to plead with him that he would, and quietly to rely upon him, that he will fulfill our requests. And, to testify this our desire and assurance, we say, Amen.

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4. THE WESTMINSTER SHORTER CATECHISM

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Q. 1. What is the chief end of man? A. Man's chief end is to glorify God, and to enjoy him forever.

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

Q. 3. What do the scriptures principally teach? A. The scriptures principally teach what man is to believe concerning God, and what duty God requires of man.

Q. 4. What is God? A. God is a spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness and truth.

Q. 5. Are there more Gods than one? A. There is but one only, the living and true God.

Q. 6. How many persons are there in the godhead? A. 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.

Q. 7. What are the decrees of God? A. 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.

Q. 8. How doth God execute his decrees? A. God executeth his decrees in the works of creation and providence.

Q. 9. What is the work of creation? A. 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.

Q. 10. How did God create man? A. God created man male and female, after his own image, in knowledge, righteousness and holiness, with dominion over the creatures.

Q. 11. What are God's works of providence? A. God's works of providence are his most holy, wise and powerful preserving and governing all his creatures, and all their actions.

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

Q. 13. Did our first parents continue in the estate wherein they were created? A. Our first parents, being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God.

Q. 14. What is sin? A. Sin is any want of conformity unto, or transgression of, the law of God.

Q. 15. What was the sin whereby our first parents fell from the estate wherein they were created? A. The sin whereby our first parents fell from the estate wherein they were created was their eating the forbidden fruit.

Q. 16. Did all mankind fall in Adam's first transgression? A. 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.

Q. 17. Into what estate did the fall bring mankind? A. The fall brought mankind into an estate of sin and misery.

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

Q. 19. What is the misery of that estate whereinto man fell? A. All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all miseries in this life, to death itself, and to the pains of hell forever.

Q. 20. Did God leave all mankind to perish in the estate of sin and misery? A. God having, out of his mere good pleasure, from all eternity, elected some to everlasting life, 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.

Q. 21. Who is the redeemer of God's elect? A. The only redeemer of God's elect is the Lord Jesus Christ, who, being the eternal Son of God, became man, and so was, and continueth to be, God and man in two distinct natures, and one person, forever.

Q. 22. How did Christ, being the Son of God, become man? A. Christ, the Son of God, became man, by taking to himself a true body and a reasonable soul, being conceived by the power of the Holy Ghost in the womb of the virgin Mary, and born of her, yet without sin.

Q. 23. What offices doth Christ execute as our redeemer? A. 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.

Q. 24. How doth Christ execute the office of a prophet? A. Christ executeth the office of a prophet, in revealing to us, by his word and Spirit, the will of God for our salvation.

Q. 25. How doth Christ execute the office of a priest? A. Christ executeth the office of a priest, in his once offering up of himself a sacrifice to satisfy divine justice, and reconcile us to God; and in making continual intercession for us.

Q. 26. How doth Christ execute the office of a king? A. Christ executeth the office of a king, in subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies.

Q. 27. Wherein did Christ's humiliation consist? A. Christ's humiliation consisted in his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; in being buried, and continuing under the power of death for a time.

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Q. 28. Wherein consisteth Christ's exaltation? A. Christ's exaltation consisteth in his rising again from the dead on the third day, in ascending up into heaven, in sitting at the right hand of God the Father, and in coming to judge the world at the last day.

Q. 29. How are we made partakers of the redemption purchased by Christ? A. We are made partakers of the redemption purchased by Christ, by the effectual application of it to us by his Holy Spirit.

Q. 30. How doth the Spirit apply to us the redemption purchased by Christ? A. The Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.

Q. 31. What is effectual calling? A. Effectual calling is the work of God's Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.

Q. 32. What benefits do they that are effectually called partake of in this life? A. They that are effectually called do in this life partake of justification, adoption and sanctification, and the several benefits which in this life do either accompany or flow from them.

Q. 33. What is justification? A. Justification is an act of God's free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone.

Q. 34. What is adoption? A. Adoption is an act of God's free grace, whereby we are received into the number, and have a right to all the privileges of, the sons of God.

Q. 35. What is sanctification? A. Sanctification is the work of God's free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.

Q. 36. What are the benefits which in this life do accompany or flow from justification, adoption and sanctification? A. The benefits which in this life do accompany or flow from justification, adoption and sanctification, are, assurance of God's love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end.

Q. 37. What benefits do believers receive from Christ at death? A. The souls of believers are at their death made perfect in holiness, and do immediately pass into glory; and their bodies, being still united to Christ, do rest in their graves till the resurrection.

Q. 38. What benefits do believers receive from Christ at the resurrection? A. At the resurrection, believers being raised up in glory, shall be openly acknowledged and acquitted in the day of judgment, and made perfectly blessed in the full enjoying of God to all eternity.

Q. 39. What is the duty which God requireth of man? A. The duty which God requireth of man is obedience to his revealed will.

Q. 40. What did God at first reveal to man for the rule of his obedience? A. The rule which God at first revealed to man for his obedience was the moral law.

Q. 41. Where is the moral law summarily comprehended? A. The moral law is summarily comprehended in the ten commandments.

Q. 42. What is the sum of the ten commandments? A. 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 neighbor as ourselves.

Q. 43. What is the preface to the ten commandments? A. 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.

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Q. 44. What doth the preface to the ten commandments teach us? A. 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.

Q. 45. Which is the first commandment? A. The first commandment is, Thou shalt have no other gods before me.

Q. 46. What is required in the first commandment? A. The first commandment requireth us to know and acknowledge God to be the only true God, and our God; and to worship and glorify him accordingly.

Q. 47. What is forbidden in the first commandment? A. The first commandment forbiddeth the denying, or not worshiping and glorifying the true God as God, and our God; and the giving of that worship and glory to any other, which is due to him alone.

Q. 48. What are we specially taught by these words before me in the first commandment? A. 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.

Q. 49. Which is the second commandment? A. The second commandment is, Thou shalt not make unto thee any graven image, or any likeness of anything 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 thyself 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.

Q. 50. What is required in the second commandment? A. 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.

Q. 51. What is forbidden in the second commandment? A. The second commandment forbiddeth the worshiping of God by images, or any other way not appointed in his word.

Q. 52. What are the reasons annexed to the second commandment? A. The reasons annexed to the second commandment are, God's sovereignty over us, his propriety in us, and the zeal he hath to his own worship.

Q. 53. Which is the third commandment? A. 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.

Q. 54. What is required in the third commandment? A. The third commandment requireth the holy and reverent use of God's names, titles, attributes, ordinances, word and works.

Q. 55. What is forbidden in the third commandment? A. The third commandment forbiddeth all profaning or abusing of anything whereby God maketh himself known.

Q. 56. What is the reason annexed to the third commandment? A. 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.

Q. 57. Which is the fourth commandment? A. 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 manservant, nor thy maidservant, 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.

Q. 58. What is required in the fourth commandment? A. 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.

Q. 59. Which day of the seven hath God appointed to be the weekly sabbath? A. 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.

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Q. 60. How is the sabbath to be sanctified? A. The sabbath is to be sanctified by a holy resting all that day, even from such worldly employments and recreations as are lawful on other days; and spending the whole time in the public and private exercises of God's worship, except so much as is to be taken up in the works of necessity and mercy.

Q. 61. What is forbidden in the fourth commandment? A. The fourth commandment forbiddeth the omission or careless performance of the duties required, and the profaning the day by idleness, or doing that which is in itself sinful, or by unnecessary thoughts, words or works, about our worldly employments or recreations.

Q. 62. What are the reasons annexed to the fourth commandment? A. The reasons annexed to the fourth commandment are, God's allowing us six days of the week for our own employments, his challenging a special propriety in the seventh, his own example, and his blessing the sabbath day.

Q. 63. Which is the fifth commandment? A. The fifth commandment is, Honor thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee.

Q. 64. What is required in the fifth commandment? A. The fifth commandment requireth the preserving the honor, and performing the duties, belonging to every one in their several places and relations, as superiors, inferiors or equals.

Q. 65. What is forbidden in the fifth commandment? A. The fifth commandment forbiddeth the neglecting of, or doing anything against, the honor and duty which belongeth to every one in their several places and relations.

Q. 66. What is the reason annexed to the fifth commandment? A. The reason annexed to the fifth commandment is a promise of long life and prosperity (as far as it shall serve for God's glory and their own good) to all such as keep this commandment.

Q. 67. Which is the sixth commandment? A. The sixth commandment is, Thou shalt not kill.

Q. 68. What is required in the sixth commandment? A. The sixth commandment requireth all lawful endeavors to preserve our own life, and the life of others.

Q. 69. What is forbidden in the sixth commandment? A. The sixth commandment forbiddeth the taking away of our own life, or the life of our neighbor unjustly, or whatsoever tendeth thereunto.

Q. 70. Which is the seventh commandment? A. The seventh commandment is, Thou shalt not commit adultery.

Q. 71. What is required in the seventh commandment? A. The seventh commandment requireth the preservation of our own and our neighbor's chastity, in heart, speech and behavior.

Q. 72. What is forbidden in the seventh commandment? A. The seventh commandment forbiddeth all unchaste thoughts, words and actions.

Q. 73. Which is the eighth commandment? A. The eighth commandment is, Thou shalt not steal.

Q. 74. What is required in the eighth commandment? A. The eighth commandment requireth the lawful procuring and furthering the wealth and outward estate of ourselves and others.

Q. 75. What is forbidden in the eighth commandment? A. The eighth commandment forbiddeth whatsoever doth or may unjustly hinder our own or our neighbor's wealth or outward estate.

Q. 76. Which is the ninth commandment? A. The ninth commandment is, Thou shalt not bear false witness against thy neighbor.

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Q. 77. What is required in the ninth commandment? A. The ninth commandment requireth the maintaining and promoting of truth between man and man, and of our own and our neighbor's good name, especially in witness-bearing.

Q. 78. What is forbidden in the ninth commandment? A. The ninth commandment forbiddeth whatsoever is prejudicial to truth, or injurious to our own or our neighbor's good name.

Q. 79. Which is the tenth commandment? A. The tenth commandment is, Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor anything that is thy neighbor's.

Q. 80. What is required in the tenth commandment? A. The tenth commandment requireth full contentment with our own condition, with a right and charitable frame of spirit toward our neighbor, and all that is his.

Q. 81. What is forbidden in the tenth commandment? A. The tenth commandment forbiddeth all discontentment with our own estate, envying or grieving at the good of our neighbor, and all inordinate motions and affections to anything that is his.

Q. 82. Is any man able perfectly to keep the commandments of God? A. No mere man since the fall is able in this life perfectly to keep the commandments of God, but doth daily break them in thought, word and deed.

Q. 83. Are all transgressions of the law equally heinous? A. Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.

Q. 84. What doth every sin deserve? A. Every sin deserveth God's wrath and curse, both in this life, and that which is to come.

Q. 85. What doth God require of us that we may escape his wrath and curse due to us for sin? A. To escape the wrath and curse of God due to us for sin, God requireth of us faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption.

Q. 86. What is faith in Jesus Christ? A. Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel.

Q. 87. What is repentance unto life? A. Repentance unto life is a saving grace, whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, doth, with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavor after, new obedience.

Q. 88. What are the outward means whereby Christ communicateth to us the benefits of redemption? A. 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.

Q. 89. How is the word made effectual to salvation? A. 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.

Q. 90. How is the word to be read and heard, that it may become effectual to salvation? A. That the word may become effectual to salvation, we must attend thereunto with diligence, preparation and prayer; receive it with faith and love, lay it up in our hearts, and practice it in our lives.

Q. 91. How do the sacraments become effectual means of salvation? A. 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, and the working of his Spirit in them that by faith receive them.

Q. 92. What is a sacrament? A. 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.

Q. 93. Which are the sacraments of the New Testament? A. The sacraments of the New Testament are baptism and the Lord's supper.

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Q. 94. What is baptism? A. Baptism is a sacrament, wherein the washing with water in the name of the Father, and of the Son, and of the Holy Ghost, 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.

Q. 95. To whom is baptism to be administered? A. 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; but the infants of such as are members of the visible church are to be baptized.

Q. 96. What is the Lord's supper? A. 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.

Q. 97. What is required to the worthy receiving of the Lord's supper? A. 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, of their faith to feed upon him, of their repentance, love, and new obedience; lest, coming unworthily, they eat and drink judgment to themselves.

Q. 98. What is prayer? A. 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 acknowledgment of his mercies.

Q. 99. What rule hath God given for our direction in prayer? A. The whole word of God is of use to direct us in prayer; but the special rule of direction is that form of prayer which Christ taught his disciples, commonly called the Lord's prayer.

Q. 100. What doth the preface of the Lord's prayer teach us? A. The preface of the Lord's prayer, which is, Our Father which art in heaven, teacheth us to draw near to God with all holy reverence and confidence, as children to a father able and ready to help us; and that we should pray with and for others.

Q. 101. What do we pray for in the first petition? A. In the first petition, which is, Hallowed be thy name, we pray that God would enable us and others to glorify him in all that whereby he maketh himself known; and that he would dispose all things to his own glory.

Q. 102. What do we pray for in the second petition? A. In the second petition, which is, Thy kingdom come, we pray that Satan's kingdom may be destroyed; and that the kingdom of grace may be advanced, ourselves and others brought into it, and kept in it; and that the kingdom of glory may be hastened.

Q. 103. What do we pray for in the third petition? A. In the third petition, which is, Thy will be done in earth, as it is in heaven, we pray that God, by his grace, would make us able and willing to know, obey and submit to his will in all things, as the angels do in heaven.

Q. 104. What do we pray for in the fourth petition? A. In the fourth petition, which is, Give us this day our daily bread, 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.

Q. 105. What do we pray for in the fifth petition? A. In the fifth petition, which is, And forgive us our debts, as we forgive our debtors, we pray that God, for Christ's sake, would freely pardon all our sins; which we are the rather encouraged to ask, because by his grace we are enabled from the heart to forgive others.

Q. 106. What do we pray for in the sixth petition? A. In the sixth petition, which is, And lead us not into temptation, but deliver us from evil, we pray that God would either keep us from being tempted to sin, or support and deliver us when we are tempted.

Q. 107. What doth the conclusion of the Lord's prayer teach us? A. The conclusion of the Lord's prayer, which is, For thine is the kingdom, and the power, and the glory, forever, Amen, teacheth us to take our encouragement in prayer from God only, and in our prayers to praise him, ascribing kingdom, power and glory to him. And in testimony of our desire, and assurance to be heard, we say, Amen.

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5. THE FORM OF GOVERNMENT

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5. THE FORM OF GOVERNMENT CHAPTER 1. Preliminary Principles CHAPTER 2. Particular Churches CHAPTER 3. Church Officers CHAPTER 4. Pastors (Teaching Elders) CHAPTER 5. Ruling Elders CHAPTER 6. Deacons CHAPTER 7. Church Government and Courts CHAPTER 8. The Church Session CHAPTER 9. Presbytery CHAPTER 10. The General Assembly CHAPTER 11. The Election and Ordination of Ruling Elders and Deacons CHAPTER 12. Candidates for the Gospel Ministry CHAPTER 13. The Election and Installation of Pastors and Missionaries CHAPTER 14. The Transfer of Ministers CHAPTER 15. The Dissolution of Pastoral Relations CHAPTER 16. Missionaries CHAPTER 17. Moderators and Clerks CHAPTER 18. The Powers and Responsibilities of Various Agencies of the Church CHAPTER 19. Meetings CHAPTER 20. Amending the Constitution

5. THE FORM OF GOVERNMENT Christianity, ever since the split between Roman Catholicism and Protestantism in 1517, has seen numerous subsequent denominations, each with her own creeds, liturgies, rules of discipline, forms of government, etc., to teach her own doctrines. There are five forms of government, as listed below: 1. Papal Government: Primarily adopted by the Roman Catholic Church and the Greek Orthodox Church, this is the form of government where the Pope governs all local churches. 2. Episcopalian Government: Adopted by the Methodist Church and by the Episcopalian Church, this is the form of government where bishops govern local churches. 3. Independent Government: In this form of government, each local congregation rules and administers on her own, free from the jurisdiction and rule of any ecclesiastical body. 4. Congregational Government: Similar to Independent government, this form of government is characterized by an association made up of the representatives of each local congregation, to discuss matters of mutual concern for their own benefit, but with no authority of order or jurisdiction over local churches. Each local congregation is free to determine her own rules, discipline, liturgy, and interpretations of doctrinal matters. 5. Presbyterian Government: This is the form of government where members of each local congregation elect elders to form a session having the authority to rule over the congregation. Therefore, this is the most democratic form of government since the members have the hegemony. The session is made up of ruling elders and teaching elders, including pastors, who govern the local congregation. The session has, as its superior ruling bodies, the presbytery and the General Assembly. This form of church government existed in the times of Moses (Ex. 30:16; 18:25, 26; Num. 11:16) and of the apostles (Acts 14:23; 18:4; Tit. 1:5; 1 Pet. 5:1; Jas. 5:14), as is fully attested in the Bible. Furthermore, from the standpoint of church history, the most prominent churches of historical significance in the past adopted this form of government. Presbyterian church government is based upon the Westminster Standards, which, at the direction of the Parliament of England, were first drafted by 120 ordained ministers and 30 ruling elders at Westminster Abbey in 1643 and were approved by presbytery meetings in England, and then were officially adopted by the General Assembly as the Constitution of the Church. The Constitution of the Korean American Presbyterian Church, which was ratified in 1978 when the General Assembly

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was first organized, is based on the Constitution of the Korean Presbyterian Church (Hapdong) of our motherland, which, in turn, is based upon the Westminster Standards. Minor modifications were made to suit ecclesiastical life in the United States of America. CHAPTER 1. Preliminary Principles There are eight preliminary principles within the Presbyterian form of government, a proper understanding of which are essential to understanding the nature of the church. Article 1. Liberty of Conscience God alone is the Lord of the conscience, and has left it free from the doctrines and commandments of men which may be contrary to the Scriptures in terms of faith and worship. Therefore, the rights of private judgment in all matters pertaining to religion are universal and inalienable. Article 2. Liberty of the Church 1. In accordance with the principle stated above, every Christian church, as an example of individual freedom, is entitled to declare the terms of admission into its communion and the qualifications of its ministers and members, as well as the whole system of its internal government which Christ has appointed. 2. No church should depend on a civil power, but rather should expect that the civil power will protect all religious organizations and that it will treat each religion fairly. Article 3. Church Officers and Their Responsibilities The Lord Jesus Christ, the Head of the church, for the edification of his Body, the church, has appointed various officers, not only to preach the gospel and administer the sacraments, but also to exercise discipline for the preservation of truth and duty. It is therefore incumbent upon these officers and upon the whole church, in whose name they act, to censure or cast out the erroneous and the scandalous, observing in all cases the rules contained in the Scriptures. Article 4. Truth and Practice Truth is founded on holiness. A test of truth is its power to promote holiness, as our Lord said, “By their fruits you shall know them.” No word can be more pernicious or more absurd than that which brings truth and falsehood upon the same level. There is an inseparable connection between faith and practice, truth and duty. Otherwise, it would be futile either to discover truth or to embrace it. Article 5. The Qualifications of Officers In accordance with the principles stated above, it is necessary to make effective provision for the church to elect officers sound in the faith. There are truths and forms with respect to which men of good character and principles may differ, in which cases it is the duty for both private Christians and the church to exercise mutual forbearance towards each other. Article 6. The Right to Elect Officers Inasmuch as the character, qualifications, and authority of church officers are laid down in the Scriptures, the proper method of officer investiture, and the power to elect officers in any particular church, rest with that church. Article 7. Church Power Whether exercised by the body in general or by representation, all church power is only ministerial and declarative, according to the commandments of God. Since the Holy Scriptures are the only rule of faith and practice, no church judicatory may make laws and rules to bind the conscience, but must follow and submit to his revealed will. Article 8. Discipline If the church steadfastly adheres to the preceding principles, discipline will contribute to the glory and well-being of the church, for the discipline exercised by the church is moral and spiritual in nature. Ecclesiastical discipline does not derive from the power of civil authorities, but from the power, authority, and grace of Christ, the Head of the church universal, for the sake of justice in church polity. CHAPTER 2. Particular Churches Article 1. The Organization of a Particular Church God has elected his people from all nations, that they may be endowed with eternal grace and with his infinite wisdom to constitute the church of the living God, the Body of Jesus, and the temple of the Holy Spirit. The church, consisting of the saints of all nations of the past, the present, and the future, is called the holy catholic church.

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Article 2. Classifications of the Church The church may be classified as the church visible and the church invisible. The church invisible is known to God alone, whereas the church visible is spread all over the world, consisting of all Christians who honor God the Father, the Son, and the Holy Spirit. Article 3. Church Assemblies Inasmuch as it is impossible for all the saints to assemble at a single, fixed location for fellowship and worship, it is proper that local churches be established in various locations for public worship services, which is completely in accord with scriptural teaching (Gal. 1:22; Rev. 1:4, 20). Article 4. The Local Church A congregation is called a local church, where people who openly profess faith in Jesus Christ, along with their children, assemble at an appointed place and an appointed time to worship God with one accord, leading godly lives in unity as set forth in the Scripture and obeying the Constitution of the Church for the furtherance of his kingdom (Acts 2:47). CHAPTER 3. Church Officers Article 1. The Founding Officer Our Lord Jesus, having exercised his power and authority in his miracles (Matt. 10:8), chose his people from each nation (Ps. 2:8; Rev. 7:9) to form one body (1 Cor. 10:17). Article 2. Perpetual Officers Elders, or bishops (Acts 20:17, 28; 1 Tim. 3:7), and deacons constitute the perpetual officers of the church. Elders are classified as: 1. Pastors, who administer the word of God and rule over the congregation, and 2. Ruling elders, whose function is to rule over the congregation. Article 3. Temporary Officers In certain circumstances, a local church may temporarily have unordained officers as listed below: 1. Evangelists (JundoSa): Upon the recommendation of the session, a ministerial candidate, male or female, may be examined by the presbytery for qualification for such a position. Upon approval of the presbytery, he or she may render salaried assistance to the minister. (a) The authority of an evangelist: An evangelist may not be present at session meetings. He may, however, act as moderator of the officers’ meeting in an unorganized church with the consent of the moderator of the session. (b) The qualifications of an evangelist: An evangelist is a seminary graduate or a seminarian who has sustained a qualifying examination administered by the presbytery, with a few exceptions depending on the circumstances. No written examination may be given to those who have been given a similar examination by another presbytery and to those who have graduated from the denominationally controlled seminary. 2. Kwonsas: (a) The qualifications of a kwonsa: A kwonsa is a woman, 45 years of age or older, who has been a communicant member in good standing for a reasonable period of time, serving the church in faith, and who has been elected by a two-thirds vote in a congregational meeting. (b) The duties of a kwonsa: A kwonsa’s duties, under the supervision of the session, include visiting church members, especially those who are infirm and afflicted. 3. Acting deacons and deaconesses: The church may appoint faithful men and women, without ordination, to serve as acting deacons and deaconesses for a term of one year. Article 4. Extraordinary Officers A ministerial candidate is known as an extraordinary officer. A ministerial candidate is one who seeks to be a pastor, and may be examined by the presbytery for his qualifications before or while attending a seminary. Functionally, he is under the supervision of the session, whereas formally he is supervised by the presbytery. CHAPTER 4. Pastors (Teaching Elders) Article 1. Definition Ordained and installed by the presbytery, a pastor (also called a teaching elder) may proclaim the gospel of Christ, administer the holy sacraments, and rule over the church, and is therefore an officer of utmost importance and usefulness in the church (Rom. 11:13). The pastor is known by many titles in the Holy Scripture; each describes his duty as a minister of the word. 1. He is called a shepherd as he oversees the flock (Jer. 3:15; 1 Pet. 5:2–4). 2. He is called a servant of Christ as he serves the Lord in the church, or a messenger of Christ, and sometimes a

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deacon (Phil. 1:1; 1 Cor. 4:1; 2 Cor. 3:6). 3. He is called a presbyter as he, in his wisdom, sets an example to all men and faithfully administers God’s house and his kingdom (1 Pet. 5:1–3). 4. He is called a messenger as he is sent by God (Rev. 2:1). 5. He is called an ambassador of Christ, or of the gospel, as he proclaims the holy will of God to sinners, by which he exhorts them to be reconciled to God (2 Cor. 5:20; Eph. 6:20). 6. He is called a teacher as he exhorts in honest instruction and rebukes the rebellious to repentance (Tit. 1:9; 1 Tim. 2:7; 2 Tim. 1:11). 7. He is called an evangelist as he brings the good news of salvation to those perishing in sin (2 Tim. 4:5). 8. He is called a steward as he dispenses God’s immeasurable grace and executes his statutes (Luke 12:42; 1 Cor. 4:1–2). These titles exhibit the pastor’s responsibilities, not his rank. Article 2. The Qualifications of a Pastor A candidate for pastoral ministry should be a seminary graduate, should be learned, blameless in life, sound in the faith, and apt to teach, should exhibit sobriety and holiness as shown in the gospel, should rule his own house well, should have a good report of those that are outside the church, and should be no younger than age 27 (1 Tim. 3:1–7). Article 3. The Duties of a Pastor (Teaching Elder) Since God has given different gifts to pastors, and has committed to them various works to execute, the church is authorized to call and appoint them to labor as pastors and teachers, and in such other works as may be needed, according to the gifts in which they excel (Eph. 4:11). 1. When a pastor is called to labor as a pastor in a local congregation, it belongs to his office to pray for the flock, to feed the flock by reading, expounding, and preaching the word, to direct the congregation in singing praise to God, to administer the holy sacraments, to pronounce the benediction representing God, to catechize the children and youth, to visit church members, devoting special attention to the poor, the sick, and the afflicted, and to exercise the power of ruling over the church in close cooperation with the ruling elders. 2. When a pastor is appointed to be a teacher in a seminary, school, or university approved by the General Assembly, it belongs to his office to take pastoral oversight of those committed to his charge and to be diligent in sowing the seed of the word, gathering the fruit thereof as one watching over souls. 3. When a pastor labors as a home or foreign missionary, he may administer the holy sacraments, and is given power to plant and organize churches. Article 4. The Titles of a Pastor A pastor may be given a specific title according to his type of labor and circumstances. 1. Entrusted Pastor: A pastor, having receiving a call from a local congregation, may be entrusted by the presbytery with the full power to rule over the local congregation. Unless circumstances compel him to leave, he may have lifelong ministry therein. 2. Pastor in Charge: This is a pastor who has received a call from an unorganized church and ministers to a local congregation. Once the congregation becomes an organized church and reports to the presbytery, the pastor in charge may be approved by the presbytery to become an entrusted pastor. [Discussed by David Chae, CPC, concerning CPC’s status on Harold Kim.] 3. Associate Pastor: A temporary pastor, with a term of one year, may assist the entrusted pastor with the consent of the presbytery. Approval of the presbytery is required annually. 4. Pastor Emeritus: A pastor who retires after 20 or more years of active ministry, counted from the year of his ordination, may be designated pastor emeritus with a fixed salary, if the congregation so votes and if the presbytery agrees to this honor. 5. Pastor Meritorious: A pastor retiring because of old age after 25 or more years of active ministry, with remarkable merit during the course of his ministry, may be given the title of pastor meritorious to honor him if the presbytery so decides by a two-thirds vote. It must be noted that while a pastor emeritus or a pastor meritorious may continue to be an official member of the presbytery and of the General Assembly, neither of them shall have any duty nor authority to rule over the local congregation. 6. Pastor at Large: This is a pastor who does not have a pastorate. He may participate in discussion in presbytery meetings, but has no vote. [With no vote, cannot be moderator and possibly not be on the executive committee. Cf. Ben Kim Spring 2012 (but discussion now turns to accept the past interpretation to accept past precedent of the interpretation of the BCO allowing for pastors without a vote to be allowed to serve as Executive Members with the exception of the Moderator (Cf. Spring 2012). Cf. Sam Kim when he was moderator—only applicable for the moderator.] 7. Chaplain: This is a pastor ordained by the presbytery who preaches and administers the holy sacraments in assigned military chapels. 8. Education Pastor: This is either: a. A pastor who has received a call from, and labors in, an educational institution recognized by and connected with the General Assembly or the presbytery, or

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b. A temporary pastor laboring in Christian education at a local congregation. 9. Pastor of Evangelism: This is a pastor who is sent to preach the gospel and evangelize Koreans. 10. Missionary: This is a pastor who is sent to preach the gospel, either at home or overseas. 11. Pastor of Music: This is a minister with a bachelor’s degree in music or higher who labors in church music at a local congregation. CHAPTER 5. Ruling Elders Article 1. Origin As there were elders who oversaw the church in the Old Testament period, ruling elders are established in the New Testament period as well to rule over the church in collaboration with a pastor. Article 2. Power Though their primary responsibility does not lie in the proclamation of the word and doctrine, they share with ministers the same power in administering various matters that come before the church courts (1 Tim. 5:17; Rom. 12:18). Article 3. Qualifications He that fills the office of elder should be 30 years of age or older, sound in the faith and blameless in life for at least five years, and should possess a competency of human learning, meeting the qualifications set forth in 1 Timothy 3:1–7. Article 4. Duties It belongs to the office of elder: 1. To oversee the spiritual interests of the church. Elders, as representatives of and elected by the membership of the church, should exercise, in close conjunction with ministers, government and discipline, and oversee the spiritual interests of the local or the whole church. 2. To see that no corruption of doctrine or of morals should enter into the church. Elders, individually or as a session, should exhort the flock committed to their charge, that they may not fall into doctrinal error or moral corruption. Elders should report to the session any church member who fails to repent of his or her sin. 3. To visit the people at their homes for comfort, guidance, and instruction. They should especially comfort the mourning, instruct the ignorant, and nourish and guard the children of the church. Elders, by their office and function, assume heavier responsibilities than other laypeople. 4. To oversee the faith of members of the church and to pray for the people. Elders should pray with and for the people and should be careful and diligent in seeking the results of the preached word among the flock. 5. To report to the ministers those requesting visitation. They should report to the ministers those who are sick, those who are mourning, those who repent of their sins, and those who are in need of relief. CHAPTER 6. Deacons Article 1. Definition The office of deacon, quite distinct from the offices of minister and elder, is set forth as perpetual in the church. One who fills the office of deacon should be a blameless man chosen by the membership of the local church, and should be ordained and installed by the minister. Article 2. Qualifications To the office of deacon shall be elected men of honest repute, good faith, wisdom, discretion, respect and honor becoming the gospel, and exemplary life. The service performed by deacons is the same as that of all believers, but ought to be carried out more responsibly by those ordained as deacons (1 Tim. 3:8–13). Article 3. Duties It is the duty of deacons to minister, in cooperation with ministers and elders, to those who are in need: to the sick, to those in prison, to widows and orphans, and to those in distress, all under the supervision and authority of the session. It is also the duty of deacons to collect and to distribute relief funds and to manage the church finances (Acts 6:1–3). CHAPTER 7. Church Government and Courts Article 1. The Necessity of Church Government In governing a church there should be a distinct government and organization (1 Cor. 14:40). Proper understanding of the matter, biblical teachings, and the practice of the apostolic church determine how the church is to be governed. The governing authority of the church lies not in any individuals, but in the church courts, such as the session, the presbytery, and the General

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Assembly (Acts 15:6). Article 2. The Nature and Jurisdiction of Church Courts There are different classes of church courts, but, since each and every court is made up exclusively of ministers and elders and therefore has the nature of a presbytery, they, having been organized on the basis of equal qualification, possess equal power. The scope of each court is specified in the Book of Church Order. 1. In case of a controversy over doctrine or the government of the church, one has to appeal, according to scriptural teaching, to a higher court in order to attain the purity and peace of the church. Each court should determine the scope of its jurisdiction so as to lawfully handle cases. While each court has its own particular authority, it is subject to the supervision and jurisdiction of a higher court. 2. Each court is not a separate entity, but is united with the other courts; therefore, regardless of what offense is handled in what court, the decision that is made by a lawfully constituted court ultimately becomes the decision of the whole church. Article 3. Meetings Every year each session and each presbytery should meet more than once, and the General Assembly but once, with each meeting opening and closing in prayer. Article 4. The Power of Courts No church court has the power to discipline people for violations of state law (Luke 12:2–14; John 18:36). A church court is concerned with cases which are moral and spiritual and must exhort believers as Christians to obey Christ’s law (Acts 15:1, 32). The disobedient and lawless ones are subject to the deprivation of the privileges of their membership in the church. A church court, in order to vindicate the authority of the Scripture, should collect evidence pertaining to the offenses. The court is authorized to summon offenders for investigation and also to have them produce evidence in their favor. The severest form of discipline is to excommunicate the unrepentant and the doctrinally corrupt from the church (Matt. 18:15–17; 1 Cor. 5:4–5). CHAPTER 8. The Church Session Article 1. The Organization of the Church Session In order to form a church session, there shall be at least 20 communicant members of the church. The session will consist of the pastor and the ruling elders of the church (Acts 14:23; Tit. 1:5) Article 2. The Quorum of the Church Session If there are two elders on the session, one shall constitute a quorum. If there are three or more elders, the majority of the elders and a pastor shall constitute a quorum. If there is one elder, he may conduct all the business. But in the event that the elder opposes a disciplinary action pertaining to himself and with regard to other matters, the matter shall be referred to the presbytery for a decision. Article 3. The Moderator of the Session The pastor of the local church, by virtue of his office, is the moderator of the session. If an emergency should arise, the pastor of the church, with the concurrence of the session, may invite a minister of the same presbytery to which the church belongs to act as moderator, and the same applies when the pastor is absent because of illness or because he is away from home. Article 4. The Interim Moderator of the Session The office of moderator of the session is filled by the pastor in charge of a local church. When a church is without a pastor, the presbytery to which the church belongs shall appoint a minister until a pastor is installed, but in circumstances beyond control, the session may, even without the presence of a minister to act as moderator, take actions on church business, except for judicial cases and other matters of special importance. Article 5. The Duties of the Church Session 1. Supervision of the faith and life of church members: The session shall maintain the spiritual government of the church (Heb. 13:17), and supervise the knowledge and the conduct of church members. 2. Admission and dismissal of church members: The session shall examine people for communicant membership, urge communicant parents to present their children for baptism, examine baptized children to see if they are ready to receive communion, receive and issue letters of transfer for those who have moved (confirming their confirmation, adult baptism, or infant baptism), and even dismiss members. 3. Conduct of the worship service and administration of the sacraments: When a church is without a pastor, the session shall, under the supervision of the presbytery, invite a minister to preach the word and to administer the sacraments. 4. Ordination and installation of elders and deacons: Subsequent to the election of elders and deacons by the congregation, and to their training period of at least six months, elders are then ordained, following their examination and approval by the presbytery, and deacons are ordained following their examination and approval by the session. 5. Collection of offerings: The session determines the dates and methods of collecting church offerings of various

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types. 6. Exercise of discipline: The session shall summon the offender(s) and the witness(es) among the church members for investigation; if necessary, those who are not members of the church may be summoned as witnesses. Where there is clear evidence of the offense, the session should rebuke, reprimand, suspend, keep from the communion table, dismiss from the church roll, or excommunicate the unrepentant, as appropriate, and lift discipline on the penitent (1 Thess. 5:12–13; 2 Thess. 3:6, 14–15; 1 Cor. 11:27–30). 7. Promotion of the spiritual interests and supervision of the organizations within the church: The session shall work for the spiritual interests of the church, visit church members, instruct them in the Scripture, serve the Sunday school and the choir, and supervise Christian Endeavor and other organizations within the church. 8. Appointment of representatives to the presbytery, and provision of reports and communications: The session shall choose and appoint the representative elder to the presbytery and submit communications and reports on the status of church activities thereto.

Article 6. The Power of the Church Session The session exercises, in accordance with the Directory of Worship, authority over the time and place and the order of worship. The session shall purchase, own, manage, and sell the real property of the church. However, if any dispute arises regarding ownership of the property, the presbytery shall have authority over the property until the dispute is resolved. Article 7. The Session Meeting The session shall hold stated meetings at least once a year. Moreover, the pastor has power to convene the session when he judges it requisite, and he shall always convene it when requested to do so by the majority of the elders or when directed to do so by the presbytery. In the pastor’s absence, the majority of the elders may convene a session meeting if such necessity arises. Article 8. Minutes of the Session Every session shall keep an accurate record of its proceedings, and the minutes thereof and the record of any trial shall be submitted once every year to the presbytery for their inspection. Article 9. Rosters Every session shall keep these rosters up to date: 1. The roster of communicant members (date). 2. The roster of infants baptized and those allowed to participate in communion. 3. The roster of the disciplined and the pardoned. 4. The roster of the deceased (date). 5. The roster of those received by transfer (date received). 6. The roster of marriages (date of marriage). Entries should be made using legal names, and for women and children the name of the family head should also be recorded. The maiden names of married women shall be included. CHAPTER 9. The Presbytery Article 1. General Remarks The church, as the Body of Christ, is divided into several local congregations (Acts 6:l–6; 9:31; 21:20). They should cooperate in an effort to maintain the doctrine and the purity of the church, to exercise proper discipline, to teach the knowledge of faith and right doctrine, and to keep members from apostasy and immorality. This calls for a higher court, such as the presbytery, to put these efforts into practice. The fact that there was a presbytery in the apostolic age and that the church consisted of many local congregations is quite evident from Acts 6:1; 9:31; 21:21; 2:41–47; 4:4, etc. Each of these dispersed churches belonged to a presbytery (see Acts 15:2–4, 6–11, 23–30; 21:17–18). Furthermore, evidence shows that besides the church at Ephesus, there were local congregations and presbyteries (Acts 19:18, 21). (Cf. 1 Cor. 16:8, 9, 19; Acts 18:19, 24–26; 20:17–18, 25–31, 36–37; Rev. 2:l–6.) Article 2. Organization The presbytery shall consist of the ministers (at least three), and of the ruling elders commissioned by the respective sessions of the congregations of the region. Article 3. Qualifications Membership of the presbytery consists of all the pastors, pastors emeritus, pastors meritorious, and the pastors at large commissioned by the presbytery or by the General Assembly. Other ministers have no right to vote. However, in various committees, they do have the right to vote and to elect delegates to the higher court. Article 4. Delegates Elder delegates shall be eligible for membership after the stated clerk receives the recommendation and takes the roll.

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. Article 5. Quorum At least two ministers belonging to the presbytery, together with at least two ruling elders, meeting at the time and place appointed, shall be a quorum competent to transact business. Article 6. Duties 1. The presbytery shall have general oversight of sessions, local congregations, ministers, evangelists, candidates for ministry, and all the unorganized churches within its bounds. 2. The presbytery shall have power to receive for action all the references, requests, appeals, complaints, questions, and cases for trial, duly submitted by respective sessions. Matters pertaining to trials shall be transferred to it for action, subject to the provisions of the Book of Discipline (1 Cor. 6:1; 1 Tim. 5:19). The presbytery shall receive appeals to refer cases to the higher court. 3. The presbytery has power to examine and receive candidates for ministry; to train and to transfer them, along with the proper discipline; to approve the local congregation’s election of additional ruling elders; to examine and allow the ordination and installation of elders-elect; to examine and license evangelists; to administer examinations of ministerial candidates; to effect their ordination, installation, dismissal, and transfer in and out (1 Tim. 4:14; Acts 13:2–3); to approve or disapprove minutes of sessions, and to approve or disapprove records of trials; and to answer and interpret reasonable questions concerning doctrine and discipline (Acts 15:10; Gal. 2:2–5). 4. The presbytery shall prevent words and deeds that injure the sanctity or peace of the church (Acts 15:22–24), and shall visit churches with the purpose of investigating and redressing failures and evils that may have arisen in them (Acts 20:17, 30; 6:2; 15:30). 5. The presbytery has power to found, divide, unite, and close local churches; to organize sessions; to invite pastors for local churches and for unorganized churches; to supervise evangelists; and to direct other matters pertaining to finance. 6. The presbytery shall communicate with the higher court regarding requests and references; receive all the communications from the higher court to put their injunctions into practice in order to administer church business in an orderly manner (1 Cor. 14:33, 40); engage in evangelistic activities; commission delegates to the higher court; and contribute to the spiritual welfare of all churches. 7. The presbytery shall examine candidates for the ministry. The subjects shall be the Confession of Faith, the Book of Discipline, the Directory for Worship, and pastoral ministry. There shall also be an oral interview. 8. The presbytery, exercising its powers of oversight, shall set up a visitation committee to visit local churches, including unorganized churches. They shall work together to support the overseeing work of the presbytery. The presbytery has the power to determine the number that should make up the visitation committee and to set the geographical boundaries for their work. Since the visitation committee is not a ruling body, it shall have no power to grant a request to call a pastor, nor has it the power to directly transmit a letter of call to a pastor, nor any power to install by its own will an interim pastor while the presbytery is in recess. However, the visitation committee shall have the power to render necessary assistance to sessions without a pastor that seek to invite guest preachers and to report to the presbytery regarding possible pastoral appointments for pastors within their jurisdiction and the salaries that they should be paid. 9. (a) The presbytery may entrust the work of appointing an interim pastor or an interim session moderator to the visitation committee or to a special committee, so that he may temporarily oversee the church without an installed pastor until the presbytery convenes. The visitation committee is established for the purpose of visiting and rendering care to the local churches on behalf of the presbytery, so it has the power, even when not invited, to be present at session meetings and officers’ meetings to observe, with power to speak, but without a vote. It is advisable for a session to consult with the visitation committee when it discusses the election of elders or the appointment of evangelists. The visitation committee shall report to the presbytery all the circumstances of the churches within its bounds and the matters brought to it, but it shall not infringe upon the power of sessions or individuals to submit a request directly to the presbytery, as that power is protected by the Book of Church Order. (b) When an internal dispute arises in the local church that is within the jurisdiction of a presbytery, regarding membership in the presbytery and the ownership of church property, the right to manage the church property shall temporarily be placed within the hands of the presbytery until the dispute is resolved and the normal operation of the local church is restored. 10. The visitation committee shall occasionally visit and render care to pastors and churches to monitor their spiritual condition, financial affairs, evangelistic efforts, Sunday school work, and the activities of other organizations, and shall report to the presbytery whether the pastoral ministries are fruitful and beneficial to the members. The visitation committee shall submit to the presbytery any questions and requests presented by the ruling elders, sessions, officers’ board, and other representatives of the respective churches. Article 7. The Record of the Presbytery and the Report Thereof The presbytery shall maintain a full and accurate record of the licensure of evangelists, the ordination of ministers, their transfers in and out, and their deaths; and of the candidates to be ministers and evangelists; and of the founding, dividing, and uniting of churches within its region, and of all the proceedings pertaining to matters brought to the local churches. The presbytery shall send these records annually to the higher court. Article 8. Various Records the Presbytery Should Keep The presbytery shall keep a record of (1) pastors in charge, (2) ministers at large, (3) pastors emeritus, (4) pastors

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meritorious, (5) evangelists, and (6) ministerial candidates.

Article 9. Presbytery Meetings The presbytery shall meet at an appointed date and location. When there are special cases calling for meetings, the moderator shall, at the request of two ministers from different churches and of two ruling elders from different churches, call a special meeting. Should the moderator be for any reason unable to act, the vice-moderator or the stated clerk shall issue the call. When the moderator calls a special meeting, notice of that special meeting, stating the date and the business, shall be sent not less than ten days in advance to each member, and no business other than that named in the notice is to be transacted. CHAPTER 10. The General Assembly Article 1. Definition The General Assembly is the highest court of all the congregations and courts of this church. It bears the title of the General Assembly of the Korean American Presbyterian Church. Article 2. Organization The General Assembly shall consist of ministers and ruling elders commissioned by the respective presbyteries; their names shall be sent to the stated clerk of the General Assembly no less than two months before the meeting is convened. Article 3. Quorum On the day appointed for the meeting, more than half of the presbyteries must be represented, and more than half of the ministers and ruling elders who are delegates must be present to constitute a quorum for the transaction of business. Article 4. Duties The General Assembly shall superintend all the affairs of all the congregations and the courts and their interrelations, and shall receive for action from the lower courts references, requests, complaints, appeals, questions, and cases that are lawfully submitted to the Assembly. It shall review all presbytery records for approval or censure, and correspond with all churches so that they may have confidence in one another. Article 5. Powers 1. The General Assembly shall have power to interpret the Book of Church Order (i.e., the Confession of Faith and Catechisms, the Form of Government, the Book of Discipline, and the Directory for Worship); to decide all controversies involving doctrine and discipline; and to guard against errors in doctrine and immorality in practice. 2. The General Assembly shall have power to form, merge, divide, and terminate presbyteries; to determine geographical boundaries for jurisdiction; to examine ministerial candidates; to superintend all the churches of the General Assembly; and to correspond with representatives of other denominations according to the rules provided thereof. 3. The General Assembly shall suppress schismatic contentions and disputations, maintain orderly conduct for the whole church, and assist it by submitting an agenda for the promotion of charity, truth, and holiness. 4. The General Assembly shall have power to establish committees, to manage missionary endeavors at home and abroad, and to deal with other matters of importance brought before it. It also has the power to found seminaries and colleges/universities. 5. All property of the General Assembly shall be owned by the General Assembly. Article 6. Meetings The General Assembly shall meet annually on the date appointed. If for any reason the moderator is unable to be present, the vice-moderator or the moderator of the preceding assembly shall issue the call to order and shall remain in office until a new moderator is elected. No delegate shall have a right of membership in the General Assembly until he is enrolled and the roll is taken. Article 7. The Opening and Closing of Meetings The General Assembly shall open and close its meetings with prayer, and when the vote is taken for closing the present assembly, the moderator shall say from the chair, “By virtue of the authority delegated to me by the church, let this General Assembly be closed, and I do hereby close it, and require another General Assembly, chosen in the same manner, to meet at ______ on the ____ day of _____ A.D. _____,” after which he shall pray and return thanks, and the benediction shall be pronounced. Article 8. Qualifications for the Delegates 1. Delegates to the General Assembly shall be the ministers and ruling elders appointed by the respective presbyteries. 2. No delegate appointed by a newly formed presbytery shall be qualified as such until a report of the formation of the presbytery is filed prior to the election of officers. 3. Only those who are delegates to their presbytery may serve as delegates to the General Assembly.

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Article 9. Travel Expenses for the Delegates Travel expenses for the delegates are borne by each congregation. CHAPTER 11. The Election and Ordination of Ruling Elders and Deacons Article 1. The Manner of Election Ruling elders and deacons are elected by a two-thirds vote at the congregational meeting conducted according to the provisions for such a meeting. Article 2. Consenting to Installation No session shall install ruling elders until they, after duly elected, are examined by the presbytery, and they themselves consent to serve as elders. Article 3. The Order of Installation When the congregation has assembled on the day and at the place appointed by the session, a sermon shall be preached by the pastor, after which the presiding minister shall briefly state the warrant and nature of the office (of ruling elder or deacon). Having done this, he shall ask the candidate to stand, and shall ask him, in the presence of the church, the following questions: 1. Do you believe the Scriptures of the Old and New Testaments to be the word of God, the only infallible and inerrant rule of faith and practice? 2. Do you sincerely receive and adopt the Creed of this Church, and the Westminster Confession of Faith with its Larger and Shorter Catechisms, as containing the system of doctrine taught in the Holy Scriptures? 3. Do you approve of the Form of Government, the Book of Discipline, and the Directory for Worship of this church? 4. Do you accept the office of ruling elder (or deacon, as the case may be) in this church, and promise, by the grace of God, to faithfully perform all the duties thereof? 5. Do you promise to strive for the peace, unity, and purity of the church? (Note: Questions 4 and 5 above are the “installation vow.”) After the ruling elder or deacon elected has answered affirmatively, the minister shall ask the members of the church to stand, and shall address them the following question: Do you, the members of this church, acknowledge and receive Mr. _________ as ruling elder (or deacon), and do you vow to yield him all the honor, encouragement, and obedience in the Lord to which his office, according to the Scriptures and the Constitution of this Church, entitles him? The members of the church having answered affirmatively by holding up their right hands, the minister shall proceed to set apart the candidate, with prayer and the laying on of the hands of the minister alone or of the session, to the office of ruling elder (or deacon), followed by the exchange of handshakes. The minister shall make a pronouncement and declaration, and shall give to the new officer and to the church an exhortation suited to the occasion. Article 4. The Term of Office Ordination to the offices of ruling elder or deacon is perpetual. Nonetheless, there may be a term limit of at least three years, at the end of which a majority vote of the congregation will determine whether the officer is to be reinstalled to serve on active duty. Article 5. Voluntary Leave of Office and Resignation When a ruling elder or deacon cannot perform his duties because of his infirmity or old age, and when he, though chargeable with neither heresy nor immorality, becomes unacceptable in his official capacity to a majority of the church, the session may, at his request, request that he temporarily leave the office or resign. Article 6. Leave of Office and Resignation by Request When an elder or a deacon, though chargeable with no offense, yet due to the circumstances aforementioned, cannot edify the church, the session, after conference with him, shall request that he temporarily leave the office or resign. The session shall make an entry to this effect in the session record. In the event that the person concerned opposes that action, he may appeal. CHAPTER 12. Candidates for the Gospel Ministry Article 1. Remarks on Training So that the sacred office may not be degraded by being committed to unworthy men, and that the church may have an opportunity to form a judgment respecting the ability of candidates for the gospel ministry to lead and rule the church as teaching elders, the Scriptures require that some trial first be made of them (1 Tim. 3:6; 2 Tim. 2:2). The General Assembly shall be responsible for examining the seminary graduates in the subjects prescribed, and the presbytery for interviewing, ordaining, and installing them, if and when they are called to churches.

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Article 2. Jurisdiction

1. Every applicant for candidacy for the gospel ministry shall make his request known to the presbytery to which he belongs, and shall be under care of that presbytery for his further training.

2. Those ministerial candidates who have graduated from the seminary associated with the General Assembly or from a seminary that the General Assembly recognizes, shall receive ministerial training, before or after taking the written examination mentioned above, under the presbytery [KAPC] to which he has belonged for no less than six months.

3. Those who have graduated from a seminary that the General Assembly does not recognize shall not be eligible for taking the ministerial examination until they have studied theology and the Constitution of the Church for at least a year at the seminary associated with the General Assembly.

Article 3. Subjects for Examination Written examinations for ministerial candidates are given in the following subjects: (1) systematic theology, (2) the Constitution of the Church, (3) church history, and (4) the history of American Reformed Presbyterianism. Also, the candidate shall write a treatise, an exegetical paper on a passage of Scripture, and a sermon. The chairman of the Examinations and Credentials Committee of the General Assembly shall, in order to have an opportunity to form a judgment of the candidate’s capabilities, announce the theme of the treatise and the texts for the sermon and the biblical exegesis five months prior to the date of examination. CHAPTER 13. The Election and Installation of Pastors and Missionaries Article 1. The Qualifications for Ordination A pastor shall be a seminary graduate who has passed all the ministerial examinations administered by the General Assembly and by the presbytery, and has received a call from a church. Article 2. The Election of a Pastor When a congregation desires to invite a pastor, the session shall call a congregational meeting, and the interim moderator, after preaching a sermon and declaring to the congregation that the purpose of the meeting is to vote to invite a pastor, shall immediately put the call to a vote. Article 3. Preparation for a Call After the vote on a pastor, if it appears that a large minority of the voters are averse to the candidate who has received a majority of votes, the moderator shall endeavor to dissuade the majority from pursuing it further. But if the vote for the pastor is overwhelming, the moderator shall proceed to draw up a call in due form, and to have it subscribed by them and by the moderator, certifying in writing all of the proceedings of the meeting, and the number of those who do not concur in the call shall be laid before the presbytery together with the call. Article 4. The Form of a Call The call to a pastor shall take the following form: The members of _______ Church in _______ (town), being well satisfied of your ministerial gifts and qualifications, and having good hope that your ministrations in the gospel will be profitable to our spiritual interests, do earnestly call you to undertake the pastoral office in the said congregation, promising you, in the discharge of your duty during the time of your pastorate with us, all proper support, encouragement, and obedience in the Lord, and do hereby promise and oblige ourselves to pay you a monthly salary in the amount of $ _______. In testimony whereof we have respectively subscribed our names this _______ day of _______ , A.D. _______. We ask that your permission be granted. Signatures of the congregation members Signed by the moderator Submitted to: Article 5. The Acceptance of a Call A pastor who receives a call from a church shall see that it is in need of his pastoral care, and when he accepts the call, it is to be taken as his consent to provide that pastoral care. Article 6. The Presentation of a Call The call shall be presented to the presbytery having jurisdiction over the pastor called. The presbytery, if it finds it in order and deems it acceptable, shall place it in the hands of the person to whom it was addressed. No minister shall receive a call directly from a church, but only by permission of his presbytery. Article 7. Calling a Pastor from Another Presbytery

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When a congregation desires to call a minister of another presbytery, it shall elect the members of the Calling Committee, who, in turn, submit the call to the presbytery to which the congregation belongs. The presbytery, in turn, if it deems it acceptable, shall place the call, along with the reference, in the hands of the presbytery to which the person belongs. The presbytery, if it deems it acceptable, puts the call in the hands of the person who has received the call. When the person is willing to accept the call, the presbytery shall send a letter of transfer to the other presbytery. The person who is transferring to a new presbytery shall submit a written pledge on which he has signed his ordination vows. Article 8. Preparation for Ordination and Installation The presbytery, upon confirming that the person who has received a call meets all the qualifications for holding sacred office, shall ordain him at the church or during a presbytery meeting, and shall install him in the church where he will pastor. In the meantime, the members of the church shall prepare for the occasion with prayer (Acts 13:2). Article 9. The Ordination Service 1. Vow: The presbytery being convened, and a sermon suitable for the occasion preached by the person appointed, the moderator shall, in solemnity, state the nature and importance of ordination. With the person concerned standing, the moderator shall put to him the following questions: a. Do you believe the Scriptures of the Old and New Testaments to be the word of God, the only infallible and inerrant rule of faith and practice? b. Do you sincerely receive and adopt the Creed of this Church, and the Westminster Confession of Faith with its Larger and Shorter Catechisms, as containing the system of doctrine taught in the Holy Scriptures? c. Do you approve of the Form of Government, the Book of Discipline, and the Directory for Worship of this church? d. Do you promise to cooperate with, and be in subjection to, your brethren in the Lord? e. Have you been induced, as far as you know in your own heart, to seek the office of the holy ministry from love to God and a sincere desire to promote his glory and to proclaim the gospel of Jesus, his only begotten Son? f. Do you promise to be zealous and faithful in maintaining the truths of the gospel, and the purity, the peace, and the unity of the church, despite persecution or opposition that may arise against you on that account? g. Do you promise to be faithful and diligent in the exercise of all private and personal duties that become you as a Christian and a minister of the gospel, as well as in all the duties of your office, endeavoring to glorify the gospel and walk with exemplary piety before those among whom God has appointed you to labor? 2. Laying on of Hands: The ordination vow having been made as prescribed above, and the candidate kneeling, the presiding moderator shall, with prayer and the laying on of hands by the presbytery according to the apostolic example, set him apart to the holy office of gospel ministry, and take him by the right hand, saying, “We give you the right hand of fellowship, to take part in this ministry with us” (Gal. 2:9; Acts 1:25). As prescribed above, the candidate shall sign the ordination vows and hand the signed paper over to the moderator. 3. Pronouncement: The presiding moderator shall say, “I now pronounce and declare that Mr. __________ is duly ordained and installed as pastor of _______ Church of the Korean American Presbyterian Church.” 4. Charge: The moderator or some other minister appointed for the purpose shall give a charge to the new pastor (2 Tim. 4:1–2), and the presbytery shall duly record its proceedings in the minutes. Article 10. The Installation Service The presbytery or committee being convened and constituted at the location and time appointed, the installation service shall be conducted as follows: 1. Installation Vow The person to be installed shall respond affirmatively to the following questions: a. Are you now willing to take charge of this congregation as its pastor, agreeable to your declaration in accepting its call? b. Do you conscientiously believe and declare that in taking upon you this charge you are influenced by a sincere desire to promote the glory of God and the good of his church? c. Do you promise that, by the assistance of the grace of God, you will faithfully endeavor to discharge all the duties of a pastor to this congregation, and will be careful to maintain a deportment in all respects becoming a minister of the gospel of Christ, agreeable to your ordination engagements? After taking the installation vows, the candidate shall sign them. 2. Congregational Vow The members of the congregation standing, the moderator shall ask the following questions, to which they shall answer affirmatively by holding up their right hands. a. Do you, the people of _______ Church, continue to profess your readiness to receive Reverend _______, whom you have called to be your pastor? b. Do you promise to receive the word of truth from his mouth with meekness and love, and to submit to him in the due exercise of discipline? c. Do you promise to encourage him in his labors, and to assist his endeavors for your instruction and spiritual edification?

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d. Do you promise to continue to give, while he is your pastor, that worldly maintenance that you have promised, and whatever else you may see needful for the honor of religion and his comfort among you? 3. Pronouncement The moderator shall pronounce and declare, “In the name of Jesus Christ, the Head of his church, and by virtue of the authority of the presbytery, I now solemnly pronounce and declare that the Reverend _______ has been installed as the pastor of this congregation.” Following the vow, the moderator or some other minister appointed for that purpose shall give a charge to the newly installed pastor and to the congregation, and conclude the service with a benediction. Article 11. A Pastor from Another Denomination When a minister of another denomination seeks admission to a presbytery of this Church, he, if a graduate of a seminary not recognized by the Church, must first study at the Reformed Presbyterian Seminary of the Church for at least one year and be examined regarding his belief in Reformed theology before he can be admitted to the presbytery. CHAPTER 14. The Transfer of Ministers Article 1. Approval No minister shall transfer to another congregation without the approval of the presbytery, nor shall he receive a call directly from a local church. Article 2. Transfer within the Presbytery When a church desires to call an installed pastor of a church within the presbytery, it shall, with the approval of the congregation, submit the request and the call to the stated clerk of the presbytery a month prior to the presbytery meeting. The clerk, in turn, shall immediately inform the minister being called and the church concerned, of the reasons for the call. The church making the call shall send a Calling Committee member to the presbytery. 1. The member of the Calling Committee shall state the reason for the call before the presbytery, and the presbytery, if it deems it not acceptable, shall withdraw the call. However, if the presbytery deems it acceptable, the same shall approve it and place it in the hands of the minister called. 2. The presbytery, upon hearing the case from the representatives of the respective churches, shall endeavor to maintain the peace and edification of the church, and shall decide whether to permit his transfer or to have him remain. Any case beyond its control may be referred to the higher court. Article 3. Transfer into and out of Another Presbytery When a church desires to call an installed pastor of a church of another presbytery, it shall make such a request known to the presbytery to which the church belongs, and which, in turn, if it approves the call, shall send it to the other presbytery. If the other presbytery, after reviewing the case and consulting with the pastor called and with the church, approves, it shall permit him to transfer, dissolve his pastoral relationship with the church, and place a letter of transfer in the hands of the person called, who, in turn, shall deliver it to the presbytery into which he is transferring. The presbytery, upon receipt of his letter of transfer, shall install him at its convenience. No presbytery shall order a transfer against the pastor’s will. CHAPTER 15. The Dissolution of Pastoral Relations Article 1. Voluntary Dissolution When any minister shall tender the resignation of his pastoral charge to his presbytery due to a difficulty, the presbytery shall cite the church to send representatives before it, to address the reason for his resignation. If the church’s representatives fail to appear, or if their explanations be deemed insufficient, his resignation shall be accepted, the proceedings shall be recorded in the minutes, and the church shall be a church without a pastor. Article 2. Recommended Dissolution When a church desires to be relieved of its pastor because he is not in favor, the presbytery shall act upon it after hearing the pastor and the representatives of the church. Article 3. Voluntary Resignation When a pastor deems that his ministry does not benefit the church that he is serving, he shall tender a letter of resignation to the presbytery. Then the presbytery shall confer with the pastor to act upon it. Article 4. Recommended Resignation The presbytery shall recommend the resignation of the pastor who either lacks qualifications for his holy office or is left at large for more than five years, though he is found to be in good health mentally and physically and is capable of laboring in the ministry.

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Article 5. Leave of Absence When an installed pastor takes a leave of absence from his church for more than a year because of infirmity or some other reason, he shall secure permission from the presbytery, and when he takes a leave of absence for over a year without the permission of the presbytery, his relationship with the church shall be automatically dissolved. CHAPTER 16. Missionaries Article 1. Missionaries The General Assembly may send missionaries, home and foreign, to other ethnic groups and to fellow countrymen in order to plant churches. A candidate, though he has not received a call from a church, may be ordained as a missionary. No one may be ordained as a missionary against his will, but only those who desire it. The worldly maintenance and other expenses for the missionaries shall be borne by the sending courts and agencies. CHAPTER 17. Moderators and Clerks Article 1. Moderators In the judicatories of the church a moderator shall serve as presiding officer, so that business may be conducted with order and dispatch; he shall serve a term according to the rules of the respective judicatories. Article 2. The Powers of the Moderator The moderator, within the limits of the power delegated by the whole body, shall have all authority necessary for the observance of the rules; for the preservation of order; for convening and adjourning the judicatory, and directing its operation according to the rules; for taking actions, after a full discussion, on matters before the judicatory, by the most expeditious means; and for keeping members from infringing upon the right of the floor (which is granted solely by the moderator), and from discussing matters irrelevant to the agenda, and from expressing any insulting, sarcastic, or derogatory comments. The moderator shall have the power to see to it that no members leave the meeting while it is in session and that there be a full explanation to the judicatory of the matter at hand before the voting takes place. In the event that the results of the voting are even, the moderator has the power to vote. If he declines to vote, then the matter is automatically disapproved. The moderator shall announce every decision made. In the event that the order of the meeting cannot be maintained due to extraordinary circumstances, he reserves the right to adjourn the meeting. Article 3. Clerks Every judicatory shall choose a clerk to preserve the minutes and the records of all its transactions. He shall serve such a term as the judicatory may determine. Article 4. The Duties of the Clerk It is the duty of the clerk to accurately record all the proceedings of the meeting, to carefully preserve all the records, and, with the consent of the judicatory, to produce extracts from them whenever properly required; and such extracts shall be considered as authentic vouchers of the facts that they declare. CHAPTER 18. The Powers and Responsibilities of Various Agencies of the Church Article 1. Formation A local congregation or a group of congregations, in an endeavor to promote missionary enterprises and charities, and to grow in grace, may organize various agencies within the church. Article 2. Management Any agency organized within a local church shall be under the rule, jurisdiction, and supervision of the session thereof, and when such an agency expands its activities within a presbytery or beyond its presbytery, it shall come under the jurisdiction of that presbytery or the General Assembly, as appropriate. The session and other members of the church may serve as advisers to the various agencies. Article 3. Power By the Constitution of the Church, these agencies, when choosing names, making rules, electing officers, and handling financial matters, shall be under the jurisdiction and supervision of the court. CHAPTER 19. Meetings

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Article 1. Congregational Meetings 1. Members The membership shall consist of all the communicant members of the church. 2. Calling the Meeting The congregational meeting shall be convened by the session when the session deems it necessary, or when a request is made by the officers’ board, by one-third of the communicant members, or by the higher court. 3. Officers The moderator and the clerk of the session shall serve as moderator and clerk, respectively, in congregational meetings. When the session has no moderator, the session shall make a request for an interim moderator (among the ministers of the presbytery), and shall prepare the minutes separately, which will be preserved by the clerk. 4. Calling The session shall give public notice to the congregation, stating the date, the place, and the agenda of the meeting, one week in advance. The quorum of the meeting shall consist of those in attendance at the appointed time. However, if the attendance is low, the moderator shall persuade the congregation to reconvene the meeting on another day. 5. Meeting The annual congregational meeting shall hear the proceedings of the session and the reports of the various agencies, adopt the financial reports, and vote on the matters lawfully presented at the meeting. All matters may be decided by majority vote except for the matter of calling a pastor, which requires a two-thirds majority vote and signatures of the majority of the communicant members of the church. Electing elders, deacons, and kwonsas also requires a two-thirds majority vote. Article 2. Officers’ Meetings 1. Formation The officers’ meeting consists of the members of the session and the deacons of the church. The pastor shall serve as moderator and shall help elect a secretary and a treasurer. Under certain circumstances, the session may delegate power to associate pastors, evangelists, kwonsas, and acting deacons to transact the business of the officers’ meeting. 2. The Officers’ Meeting of an Unorganized Church In an unorganized church, the pastor, evangelists, and acting deacons shall carry out the business transactions of the officers’ meeting on a temporary basis. 3. Financial Business (a) The officers’ board shall determine how the funds entrusted to the church shall be distributed. (b) All matters concerning relief, expenses, and church finances shall be acted upon at the officers’ meetings, and the treasurer shall apportion the church funds as the officers’ meetings may decide. (c) The officers’ board shall, at the congregational meeting, present its annual report, including income and expenditures, together with the proposed church finance plan for the ensuing year. The treasurer shall have his records ready for inspection. 4. Quorum A quorum consists of the majority of the members. However, a matter of urgency, if of little consequence, may be immediately acted upon without a quorum, and the decision shall later be reported at the regular meeting for approval. Article 3. Joint Officers’ Boards 1. Formation A regional joint officers’ board may be formed for the convenience of its members. The joint officers’ board shall consist of all the pastors, evangelists, and one or more delegates representing the officers’ boards within the region, and the officers shall be elected by majority vote. 2. Duties The joint officers’ board has no ruling power, but it shall vote on such matters as joint finances, joint evangelistic activities, joint Sunday schools, and joint Christian education. It shall also receive reports on church and evangelistic activities in the region. CHAPTER 20. Amending the Constitution Article. 1 In amending the Form of Government, the Book of Discipline, and the Directory for Worship, the General Assembly shall refer it to all the presbyteries for approval by a two-thirds majority vote of each presbytery. The clerk of each presbytery shall notify the clerk of the General Assembly of the action of the presbytery, and the moderator of the next General Assembly shall declare the results and put them into effect. Article. 2 In amending the Creed, the Confession of Faith, and the Larger and Shorter Catechisms, the General Assembly, after proposing the amendment, shall refer it to the presbyteries for approval by a two-thirds majority of the total votes, and shall adopt

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the amendment at the next General Assembly. The clerk of each presbytery shall notify, in writing, the clerk of the General Assembly of the action taken by the presbytery. Article. 3 The General Assembly, before proposing an amendment to the Creed, the Confession of Faith, or the Larger or Shorter Catechism to the presbyteries, shall appoint a special committee of eleven or more members (ministers and ruling elders) for a year of study on the matter. They shall make a report to the next General Assembly, and no more than three members from any one presbytery shall be on the committee. Article. 4 When an amendment to the Constitution is proposed to the General Assembly by at least one-third of the presbyteries, the General Assembly, in turn, shall propose the amendment to all the presbyteries and it shall be acted upon as prescribed in Articles 1 and 2 above.

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6. CONSTITUTIONAL RULES

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6. CONSTITUTIONAL RULES Article 1. The Formation of an Unorganized Church Article 2. The Duties of Church Members Article 3. The Power of Church Members Article 4. Sunday Worship Services Article 5. The Sacraments Article 6. Elections and Voting in the Church Article 7. Elders at Large Article 8. Deacons at Large Article 9. Kwonchals Article 10. Marriage and Funeral Services Article 11. Laying Hands on the Sick Article 12. Records to Preserve

6. CONSTITUTIONAL RULES Article 1. The Formation of an Unorganized Church When those believing in Jesus Christ and having secured a place of worship within the presbytery boundaries desire to plant a church, they shall submit the following information to the presbytery for approval of the formation of the church: (1) the location, (2) the date of formation, (3) the number of adult members and the number of families, (4) the number of Sunday school children, (5) the status of the church building, (6) the name of the church, and (7) the means of maintaining the church. Article 2. The Duties of Church Members 1. Church members should attend all the appointed worship services, prayer meetings, and other church meetings. 2. Church members should do their best to better the church through their efforts, cooperation, and godly fellowship, and should glorify God through love and good works. 3. Church members should help with the financial expenses and participate in the activities of the church. They should participate in good works such as charity and evangelism, and should support such activities financially. 4. Church members should endeavor to learn and proclaim biblical precepts and put them into practice according to the Word. They should manifest the spirit of Jesus Christ in their daily lives. 5. Any church officer violating the Lord’s Day, indulging in superstitious activities, drinking, smoking, or gambling, or purposely failing to give their tithe should be relieved of his or her office and regarded as a member failing to fulfill his or her obligations. 6. Church members should defend the truth faithfully, observe all church statutes, and abide by the Constitution of the Church. Article 3. The Power of Church Members The sovereignty and power of the church lie in the hands of the church members. 1. Church members have the power to make a request and to appeal through appropriate channels according to the Constitution of the Church. 2. Church members have the right to elect and be elected as prescribed in the statutes of the Church. However, those rights are suspended for anyone who fails to attend worship services for over six months. 3. Church members have the privilege to work for the church, the Body of Christ, each according to his own gifts. Article 4. Sunday Worship Services 1. The Sunday public worship service should begin with silent prayer, and should be conducted in a godly manner with all solemnity. 2. Church members should not desecrate the public worship service by singing or leading a hymn in an inappropriate and ungodly manner. 3. During the public worship service, no other ceremonies shall be conducted except for the sacraments. All other activities may be conducted with brevity on a day other than the Lord’s Day. 4. During the public worship service, there shall be no ceremonies conducted to commemorate, congratulate, or comfort any particular individual. Instead, the entire worship shall be directed to God alone. 5. On the Lord’s Day, food should not be bought, no monetary transaction should be conducted, and banquets and secular pleasures should be avoided. Instead, time should be spent on evangelism, prayer, visiting, and reading the Scriptures and other devotional books. Article 5. Sacraments 1. Any member who can clearly confess the faith and diligently attends church services is entitled to take the baptismal questions.

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2. Infant baptism may be administered to a child of two years of age or younger, as long as one parent is a believer. 3. When a child who has received infant baptism reaches age 15, he or she is entitled to Confirmation. 4. It is appropriate for a church to administer sacraments twice or more annually. The dates must be publicly announced one week in advance, so that the people may prepare their hearts in prayer. 5. The elements that are left over after the communion service should be either buried in a designated place or burned. Article 6. Elections and Voting in the Church 1. Voting shall be done by secret ballot and with a prayerful heart by all the communicant members. Elections in the church and in its various agencies shall not be exercised in a worldly manner, where election campaigns are staged, leaflets are circulated bearing the name of a candidate one wishes to elect, people are visited to advise them whom to vote for, and other literature and assemblies are used for campaigning. 2. Those who have been absent from church services for over six months consecutively without justifiable reasons, such as restricted travel due to old age or infirmity, or circumstances beyond their control, shall be deprived of the right to vote or be elected as church officers. 3. In the event of voting that requires multiple names on the ballot, those ballots indicating more than the designated number of names are void, while those indicating the designated number of names (or fewer names) are valid. 4. Void ballots are not counted toward the total vote. Void ballots are unofficial ballots, blank ballots, and ballots with ambiguous or incorrect markings.

Article 7. Elders at large 1. An elder at large, having the capability to serve the church, may, by the vote of the session, become a member of the officers’ board. 2. An elder at large may be asked, if necessary, to help distribute the elements in a communion service.

Article 8. Deacons at large When an ordained deacon permanently moves to another church where he remains without office, the church receiving him may appoint him to the office of acting deacon, and if the congregation elects him as a deacon, he may be installed to the office of deacon without reordination. Article 9. Kwonchals 1. The church may have, in addition to the members of the officers’ board, kwonchals to visit the members of the church. The pastor or session may appoint from the membership those faithful men and women fit for the kwonchal’s office, and they shall serve a term of one year. Members of the officers’ board may be given the privilege of concurrently serving in the office of kwonchal. 2. The duties of male and female kwonchals are, upon the session’s determination of districts (each consisting of approximately ten families), to make weekly or monthly house calls on all the members of the assigned district. Also, they are to visit with unbelievers within their district with a view to evangelizing them, to conduct district-wide prayer meetings, and to report on the activities of their district at regularly scheduled kwonchal meetings. Article 10. Marriage and Funeral Services 1. Marriage and funeral services shall not be extravagant ceremonies, but rather shall be solemn and simple, whereby expenses shall be saved. 2. Bowing before the body, picture, or tomb of the deceased is prohibited. 3. No widow or widower may remarry until six months have elapsed after the death of his or her spouse. Article 11. Laying Hands on the Sick In accord with the Constitution of the Church, only an ordained minister shall lay hands on the sick. Article 12. Records to Preserve Every congregation should preserve the following records: 1. Various rolls of church members. 2. Records of the proceedings of session meetings. 3. Records of the proceedings of congregational meetings. 4. Records of trials. 5. Records of the proceedings of officers’ meetings and the meetings of agencies. 6. Church archives. 7. A list of church property. 8. Records of church effects and equipment. 9. Records of various church statistics. 10. A file of all reports and reference materials.

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7. THE BOOK OF DISCIPLINE

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7. THE BOOK OF DISCIPLINE CHAPTER 1. General Rules Article 1. The Meaning of Discipline Article 2. The Purposes of Discipline Article 3. Offenses Article 4. Judicial Cases Article 5. Judicial Cases and Administrative Cases Article 6. The Children of Communicant Members CHAPTER 2. The Complainant and the Accused CHAPTER 3. The Writ of Complaint and Specifications CHAPTER 4. Ordinary Rules Governing the Trial of Judicial Cases CHAPTER 5. Special Rules Governing the Session Trial CHAPTER 6. Regulations Governing the Trial of Officers CHAPTER 7. Provisions for Summary Judgment CHAPTER 8. Regulations Governing Evidence CHAPTER 9. Provisions for Appeals (1) Examination and Correction (2) Entrusted Judgment (3) Petition (4) Appeal CHAPTER 10. Dissents and Protests CHAPTER 11. Jurisdiction over Transferred Members CHAPTER 12. Transferring between Churches or Presbyteries CHAPTER 13. The Higher Courts of the Church (1) The Court of a Presbytery (2) The Court of the General Assembly CHAPTER 14 Disputes among Governing Bodies

7. THE BOOK OF DISCIPLINE CHAPTER 1. General Rules Article 1. The Meaning of Discipline Ecclesiastical discipline is the exercise of that authority that the Lord Jesus Christ has committed to the visible church for the execution of laws established by him, and shall include all the cases that govern and admonish the members, the officers, and all governing bodies in the church. Article 2. The Purposes of Discipline The purposes of discipline are to protect the truth, to strengthen the authority and honor of Christ, to eliminate offenses, to purify his church, to edify the church, and to promote the spiritual welfare of the offender. 1. To fulfill the above purposes, discipline must be conducted wisely and carefully. 2. All governing bodies, at the time of discipline, must consider the relations and circumstances of offenses in view of cases of similar character and decide based on the precedents. But a different decision may be rendered for those cases with different circumstances. Article 3. Offenses Regardless of the members, officers, or governing bodies involved, an offense is any act that is contrary to the Scriptures, and even if it is not wicked, it may constitute an offense if it causes others to commit sin or hinders the building of virtue. Article 4. Judicial Cases If the charged offense is not a violation of the Scriptures or of church rules and customs regulated by the Scriptures, or if the case is prohibited by other articles of discipline, the matter shall not constitute a judicial case. Article 5. Judicial Cases and Administrative Cases If formal charges of offense are filed against members or officers, irrespective of whether a lower body or a higher body is involved, such cases shall constitute judicial cases; all other cases shall be administrative cases.

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Article 6. The Children of Communicant Members All children of all communicant members are members of the church, and they shall be baptized and placed under the care of the church, subject to its government and discipline, and when they have reached the age of reason (discretion), they shall discharge the obligations of members faithfully. CHAPTER 2. The Complainant and the Accused Article 7 Process against an offender shall not be commenced unless some person or persons undertake to make out the charge. Where discipline is deemed necessary, the court may itself become the complainant to file a formal charge. Article 8 If the case is very difficult to decide as a result of strange circumstances, even when the charged offense is grave, it would be better to stay the judgment till God provides positive evidence by his means of justice, rather than to dismiss the case halfway through as a result of insufficient evidence and lose the effect of discipline.

Article 9 No charge of a private offense shall be admitted unless the court has first ascertained from the complainant that the course set forth by our Lord in Matthew 18:15–17 has been faithfully followed, which says: “Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church.” Article 10 When the governing bodies decide to file the charge directly, the provisions of the previous article shall not apply. However, when a third party other than the governing bodies or the injured party files the charges, it would be better for the governing body to try to get both parties reconciled quietly and not to institute judicial process, if possible. Article 11 When the governing body files the charges, the Korean American Presbyterian Church becomes the complainant and prosecutor. In other cases, the party who filed the charges becomes the complainant. Article 12 When the governing body files the charges for judicial process, one, two, or three of its members shall be elected as prosecutors, and they will act as complainants until the judgment of the highest court is rendered. If judicial cases are transmitted to a higher body, the prosecutor may request assistants from among the members of the higher body, and the higher body shall elect one or two of its members as requested to assist him. Article 13 When a communicant member is slandered by another member and requests an investigation of the case by the governing body, and when the governing body deems it proper, it shall elect one or more members to investigate and report. The governing body shall accept the report and record it in the minutes to close the case. Article 14 Great caution ought to be exercised in receiving accusations from any person: (1) who is known to indulge a malignant spirit towards the accused, (2) who is not of good character, (3) who is himself under censure or process, (4) who is deeply interested in any respect in the conviction of the accused, (5) who is known to be litigious, or (6) who is rash or highly imprudent. Article 15 When the complainant who files the charges is not a member selected by the governing body, but rather a private person, the governing body, before it institutes the judicial procedure, shall warn him and declare: “If the charge is false, and your intention is discovered to have been wicked and imprudent, you shall be censured as a slanderer of brothers.” CHAPTER 3. The Writ of Complaint and Specifications

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Article 16 In the writ of complaint, every charge must set forth the alleged offenses, and, in the specifications, the evidences of the offenses must be recorded in detail: the time, place, and circumstances, along with the explanation of the witnesses for each item. Article 17 In the writ of complaint, each article shall record one offense only, but many offenses may be charged against one accused at the same time, in which case the evidence shall be specified separately for each offense. The court, as it sees fit, may conduct a trial on all charges at the same time, but the judgment shall be rendered seriatim (charge by charge). Article 18 When one or more injured parties intend to file charges directly, they must present, with the writ of complaint, a statement that they have followed the course set forth by the teaching of our Lord recorded in Matthew 18:15–17. CHAPTER 4. Ordinary Rules Governing the Trial of Judicial Cases Article 19 Original jurisdiction over a minister belongs to the presbytery of which he is a member. Original jurisdiction over church members belongs to the session of which the individual is a member. However, when the lower body fails to obey the higher body’s instruction to rule on a matter, either willfully or carelessly, then the higher body shall have authority to rule on it directly. Article 20 When the governing body is constituted as a court, the moderator shall first announce the reasons for being so constituted and shall declare that the case must be handled carefully. The writ of complaint and specifications shall be read once. If the complainant or the accused does not want to be tried immediately, but requests that the trial be delayed, only the following things shall be done: 1. A copy of the writ of complaint and specifications shall be handed to the accused. (The names of witnesses for each charge shall be recorded in detail.) 2. The court shall issue citations directing the complainant, the accused, and all persons concerned to appear at the next session of the trial (which shall not be less than ten days later). 3. In the writ of prosecution, the name of the governing body shall be written, and the moderator and the clerk shall sign it. 4. Upon request by the complainant or the accused, witnesses shall be cited to appear. However, the accused need not inform the complainant of the names of his witnesses. Article 21 All citations should be served personally, but in case this is not possible, citations shall be sent to the last known address of the person cited. Before the court opens, evidences of service must be presented. Article 22 If the defendant does not appear after receiving the subpoena, the governing body shall issue another subpoena with the warning that if he does not respond to the subpoena (unless there are natural hindrances), punishment shall be imposed according to the Book of Discipline (Arts. 34, 39, and 47). If the defendant does not appear after receiving the subpoena twice, the trial court shall proceed with the trial in his absence. In this case, the governing body shall appoint a defense counsel for the defendant. For the first subpoena, the trial date shall be set after ten days or longer, but for the second subpoena, the governing body may set the date for trial as well as for the subpoena of witnesses as it sees fit according to the situation.

Article 23 The defendant shall appear at the governing body on the date appointed in the subpoena. If he is unable to attend, he may send his proxy. 1. In the following cases, the defendant may interpose objections: a. When he deems that the governing body convened unlawfully against the rules and regulations, b. When he deems that the trial amounts to illegal interference, c. When he deems that the writ of complaint and/or the writ of evidences does not follow the guidelines set forth in the Constitution or that applying the Constitution to the case at bar is improper, or d. When there are other important considerations. 2. The governing body, before the trial, may hear the pleading from both the plaintiff and defendant regarding the complaint, and may, in virtue of its office, decide as follows: a. It may dismiss the case forthwith, or b. To be fair and honest, it may permit the complaint to be amended or any errors in the specifications to be corrected, provided that such amendments or corrections do not materially alter the documents.

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3. If the governing body decides that the complaint meets the standard for legal adjudication, and that the writ of complaint and the specifications of the facts merit a trial, the accused shall be called upon to plead “guilty,” “not guilty,” or “silent.” His plea shall be entered upon the record, and the court shall proceed to try the case. Article 24 The court shall decide the date for trial and issue formal subpoenas to both the plaintiff and the defendant, and proceed as follows; 1. When the witnesses are examined, the plaintiff may cross-examine the defendant’s witnesses, and the defendant may cross-examine the plaintiff’s witnesses, and they may present other legal evidence. 2. After that, only to impeach the credibility of the proffered evidence, the plaintiff or defendant may present new witnesses or new evidence. 3. During the trial, if new evidence is found by either party, the court may receive such evidence, but, before it does, the court shall inform the defendant of the names of witnesses and the specifications of the testimony; the court shall allow defendants sufficient time to examine it for fairness’ sake. 4. After hearing the testimony of witnesses, the plaintiff and the defendant shall make their pleading. 5. The court shall immediately have the plaintiff, the defendant, their counsels, and the audience retire, and shall hold a closed deliberation. 6. Only the members of the court shall be allowed to participate in the conference and to vote therein. 7. Decisions shall be made on each charge of the writ of complaint and on each specification of the facts. 8. Then the judgment shall be made for the whole case, and the final judgment shall be recorded in the minutes of the governing body. Article 25 The court shall preserve a complete record of the trial, including the following: charges and specifications, objections made by the accused, the final judgment, all rulings and findings of the court (including the reasons for them), and minutes of the deliberations. In case of an appeal, the statement of appeal and the reasons for it shall be recorded in detail. This record, together with the statements made by both parties and all relevant papers, shall be certified by the clerk; they constitute the complete trial record. Article 26 The accused may object to any and all rulings or findings made by the court, unless it is the highest court. All such objections must be entered on the record. Article 27 Both the plaintiff and the defendant shall be entitled to the assistance of counsel, and may present pleading orally or in writing. 1. No person shall be eligible to act as counsel who is not a minister or an elder of the Korean American Presbyterian Church. No person who is counsel in a judicial case may sit in judgment on the same case. 2. When the governing body is the complainant in the case, the prosecutors (as mentioned in Chap. 2, Art. 12) and assistants appointed by the higher body shall be the counsel for the governing body, provided that no such person shall receive any compensation for serving as counsel. Article 28 In the course of trial, if there are any disputes regarding the regulations or the evidence, the moderator shall hear the pleading of both parties and decide between them. Any party who does not agree to the decision may raise an objection, and the moderator shall decide on the validity of such objections. Such rulings shall be recorded in the minutes at the request of the complainant or the accused. Article 29 Only members of the court who have been present and have heard all the proceedings shall be allowed to vote thereon, irrespective of the consent of the complainant, the accused, or any members of the court. The clerk shall call the roll at the opening of each session, whether after an adjournment or a recess, except at the highest court, and keep a record of absent members. Article 30 The complainant or the accused may request a copy of the records related to the trial, and shall bear the cost of copying them. Upon the higher court’s ruling on an appeal, its decision and the records thereof shall be forwarded to the lower court. Article 31 In case of the imposition or removal of church censures, the governing body shall follow the rules set forth in Chapters 16 and 17 of the Directory for the Worship of God of the Korean American Presbyterian Church.

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Article 32 The governing body may hold a closed session by one-third vote of the court. Article 33 The governing body, if it is deemed proper for the well-being of the church, may suspend the accused from church office or from communion with the church until the trial is adjudicated, but, in such cases, the case must be expedited. CHAPTER 5. Special Rules Governing the Session Trial Article 34 When the accused fails to appear (or send his counsel to represent him) after the second citation, or, having appeared, refuses to testify, the session shall discipline him until he repents of his perversity and obeys the session. Article 35 The session may impose these degrees of discipline: admonition, rebuke, suspension, deposition, suspension from communion, expulsion, and excommunication. Excommunication shall be imposed only on those who do not finally repent. Such discipline may be lifted upon repentance. Otherwise, the governing body shall decide. Article 36 A decision regarding an offense may or may not be publicly announced. A public announcement shall be made only in the church involved or in the churches concerned with it. CHAPTER 6. Regulations Governing the Trial of Officers Article 37 Inasmuch as the honor and progress of the gospel are much related to the reputation of ministers, the presbytery must carefully take notice of individual behavior and the official behavior of the ministers in the presbytery, and may not favor a minister or lighten his censure as a result of his position. On the other hand, it should not rashly accept a complaint against a minister on a minor matter. Article 38 When a minister is charged far away from his home, and if his home presbytery has no way to ascertain the facts, but the presbytery that has jurisdiction over the place where the complaint is filed determines that the accused is guilty, then that presbytery shall inform the minister’s home presbytery of the nature of the case, and the home presbytery shall immediately take action if the matter is concerned with religious honor. Article 39 If the accused minister does not appear after receiving the second citation, nor send his counsel, the presbytery may suspend him for his rejection of its oversight. If he does not appear after the third citation, nor send his counsel, the presbytery shall impose suspension from communion. Article 40 When a minister is on trial, the governing body hearing his case may decide to suspend his right to speak and vote on the general deliberations of that body during the course of his trial. Article 41 If the accused is judged to be guilty, then admonition, rebuke, suspension from office, deposition (in the case of suspension or deposition, suspension from communion may also be imposed at the same time), or excommunication shall be imposed. When, after a year has passed, a suspended person has failed to repent, the court may impose deposition without further trial. Article 42 When a minister advocates heresy or breaks up the church illegally, if the case is serious, deposition shall be imposed. (However, it should be ascertained beforehand whether he deliberately encouraged others to oppose sound doctrine, or whether he did so as a result of a lack of knowledge and as such did not harm the doctrine of the church.) Article 43 If the presbytery determines that the infraction is minor, and the congregation considers his repentance to be sufficient, and if there is no serious hindrance to ministry, proper measures shall be taken to prevent future incidents and the complaint shall be withdrawn.

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Article 44 When a minister who has been deposed from his office on account of a misdemeanor repents deeply and manifests exemplary modesty and virtue for a long time, and when the presbytery with jurisdiction sees and ascertains that there would be no hindrance to his continued ministry, it shall reappoint him to his ministry, whether it be the presbytery that originally imposed deposition or another presbytery that is entrusted with his oversight. Article 45 When the pastor of a local church is deposed but not excommunicated, the presbytery shall announce that he is released from his office. In this case, it shall give him a letter of transfer as an ordinary member and send it to the church where he wishes to go. In the letter the details of his circumstances shall be recorded. When a pastor is suspended, he may be subsequently released from office. However, if he appeals his suspension, he may not be released from office. Article 46 The presbytery, for the well-being of the church, may suspend a pastor temporarily from office when a charge is filed against him, but in such a case the trial should be adjudicated speedily. Article 47 If a charge is filed against an elder or a deacon, the provisions of this chapter shall apply correspondingly. CHAPTER 7. Provisions for Summary Judgment Article 48 When a person commits an offense at the court or confesses an offense committed at another place, the court may hear the case and proceed to judgment without full process. 1. When a person commits an offense at the trial, he is entitled to request an extension of the trial for two days or longer. 2. In such a case, the specifications of the offense and the reasons for the decision shall be recorded in detail in the minutes of the court, and the case may be appealed as in other cases. Article 49 When an active member, without any offense to be tried, comes before the session as his own accuser and declares that he is not qualified for communion, the session shall carefully consider the case, and, if it confirms that his declaration is not a misunderstanding, it shall temporarily suspend him from communion and shall record the facts in detail in the session minutes. Article 50 When an active member moves to another place, the pastor or the secretary of the session shall give his address to the pastor or secretary of the session in that district. 1. When an active member moves to another place, but does not request a letter of transfer (without a proper reason) for more than two years, the home session shall reinvestigate the matter, and until the matter is resolved his name shall be moved to a separate roll (with the date noted). 2. When an active member moves to another place and is missing for three years, the session shall apply the provisions in the preceding paragraph correspondingly, and the reasons shall be recorded in detail in the minutes of the session. 3. In the roll of disciplined members, the date of censure shall be recorded, and the members mentioned in the two preceding paragraphs shall be recorded in a separate roll book. In the statistics presented to the presbytery, they shall not be counted as active members. 4. Before the session presents membership statistics to the presbytery, it shall examine the roll of the members carefully and adjust it according to the rules of discipline. Notification shall be sent to the members whose addresses are known, and efforts should be made to restore disciplined members. Article 51 When a member of the church residing in the district does not attend the various services of the church, yet does not commit a chargeable offense, the session shall admonish him to attend. If he does not comply within one year, the session shall notify the member first and then take disciplinary action; if there is no charge against him and if he attends church services, he shall be restored. Article 52 When a minister without blame presents a request to the presbytery according to the provisions of the Form of Government, Chapter 15, Articles 1 and 3, the presbytery shall inquire about the purposes and reasons for it and make a decision. In the case of Article 3, no action shall be taken for one year, after which the presbytery may conclude that the minister cannot carry out his responsibilities willingly and beneficially, and then may permit his resignation. Then his name shall be erased from

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the roll of the presbytery, and a certificate of transfer for a baptized member shall be given to him, and he will be sent to the church desired. Article 53 When a church member joins another denomination without a certificate of transfer from his home church, it is an illegal act, and the session shall expel him from membership and record it in the minutes of the session. If there is any case pending against him, the trial may be carried out. Article 54 When a minister who has not committed a definite offense rejects the jurisdiction of this church and gives up his office, or establishes a church of his own, or joins another denomination without a writ of transfer, the presbytery shall erase his name from the roll of the presbytery and record the reasons in the minutes. If there is any case pending against him, the trial may be carried out. If he joins a denomination regarded as heretical, then suspension, deposition, or excommunication may be imposed. CHAPTER 8. Regulations Governing Evidence Article 55 The governing body, when it receives evidence, must be attentive and fair. Not all witnesses are qualified, and not all qualified witnesses are trustworthy. Article 56 Witnesses are permitted to testify, except those who do not believe in the existence of God or who do not believe in rewards and punishments in the future, or who do not understand the responsibility of an oath. Both the plaintiff and the defendant may object to any witnesses presented by the other party, and the governing body shall decide whether such witnesses shall be permitted to testify or not. Article 57 In deciding to what extent a witness is believable or credible, the following circumstances may be considered: 1. The relationship of the witness to the complainant or the accused. 2. Any direct interest that the witness may have in the outcome of the trial. 3. The age of the witness. 4. The intelligence of the witness. 5. The behavior and temper of the witness. 6. Whether the witness is under the censure of the church. 7. The impetuosity and lack of discernment of the witness. 8. Whether the witness, irrespective of circumstances, may have an indirect interest in the case, and so be too biased to testify honestly or knowledgeably. Article 58 A husband may bear testimony concerning his wife, or a wife concerning her husband, but the governing body may not compel either to bear testimony against the other. Article 59 Testimony may be oral or written, direct or indirect as the case may be. In case of an offense, if there is only one witness and no other evidence, it is hard to adjudicate the case. However, when several offenses of similar nature are enumerated in one writ of complaint, and there is at least one credible witness for each of the offenses, then the writ of complaint may be adjudicated as a whole. Article 60 Except for members of the governing body, the witnesses who will be testifying before and after shall not sit together. Article 61 As to the order of examination of witnesses, witnesses shall be examined first by the governing body, and, with the permission of the body, by the party introducing them. They may then be cross-examined by the opposing party, after which any member of the court may question them. The court shall not permit irrelevant and frivolous questions. Unless permitted by the court to clarify important facts, the party that introduced a witness shall not ask him leading questions. Article 62 The moderator shall require each witness to take the following oath before he testifies: “Do you solemnly swear in the presence of the omniscient and heart-searching God that you will speak the truth, the whole truth, nothing but the truth, concerning the matters on which you are called to testify, as you shall answer to almighty God,

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who will judge the living and the dead?” The witness shall reply, “I do.” Article 63 The testimony of the witnesses shall be recorded only when the party introducing them is present. When the complainant, the accused, and the court deem it necessary, every question put to a witness and the answer thereto shall be reduced to writing, and the testimony of the witness shall be read to him at the court for his approbation and subscription. Article 64 The records of a court, whether original or transcribed, if authenticated with a signature by the clerk of the court (or by the moderator, if the clerk is deceased, out of town, or unable to perform his duties), shall be deemed good and sufficient evidence in the higher court or in any other court. Article 65 In like manner, testimony taken by one court and regularly certified, as in the preceding article, shall be received by every other court as no less valid than if it had been taken by itself. Article 66 In the course of the trial, if it is unavoidable, as a result of the circumstances of the complainant, the accused, or the witnesses, the governing body may, upon the request of both parties, appoint a commission consisting of ministers and elders to examine the evidence. 1. The members of such a commission need not be members of the governing body. 2. The commission shall receive the evidence presented by both parties. Before it starts the examination, it shall notify both parties of the time and place of the examination. It shall, according to the rules of the court, either question the witnesses orally or receive their written statements. The complainant and the accused may examine the witnesses directly or cross-examine them. 3. The court shall decide whether evidence presented through such a commission is relevant and credible. 4. The commission shall authenticate with a signature the evidence collected, and deliver it to the clerk of court. Article 67 When the governing body opens the court, it may allow any member of the body to testify, and such member shall testify under oath like any other witnesses. After testifying, he may carry out his duties in the body as usual. Article 68 Any member of the church who fails to appear after receiving a subpoena or who refuses to testify, though present, may be censured for contumacy. Article 69 If, after the trial is closed by the governing body and the time limit for an appeal has passed, new evidence by which the accused may be acquitted is discovered, the accused may apply for a new trial, and the court may grant his request if it deems that justice may be served by a retrial. Article 70 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, that court may refer the case to the lower court for a new trial. Or, if both parties desire, the higher court may consider the evidence and retry the case, provided that the provisions of Article 100 be applied. CHAPTER 9. Provisions for Appeals Article 71 An appeal against a decision made by the session or the presbytery may be made, in order, to the higher court by the following methods: 1. Examination and correction, 2. Entrusted judgment, 3. Petition, or 4. Appeal. (1) Examination and Correction Article 72 The cases adjudicated by the church or by its agencies shall be reported to its session, which shall examine the case,

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approve the record, and add it to the record of the session. Higher bodies shall examine the minutes of lower bodies once a year. If the lower body fails to present its minutes to the higher body, the higher body shall have it presented as is convenient or shall order it to be presented by a certain date. Article 73 The higher body shall examine the minutes of the lower body and consider: 1. Whether the facts are recorded properly, 2. Whether the case was decided in accordance with the Constitution, and 3. Whether the case was decided wisely, fairly, and for edification. Article 74 When the higher body evaluates the minutes of the lower body, the delegates from that lower body shall not have the right to vote. Article 75 When the higher body examines the minutes of the lower body and finds mistakes, it is customary to record them in the minutes of the higher body and in those of the lower body. If the mistake is grave, the higher body may order the lower body to correct or change the matter and have it report whether it has been done, setting a time within which to do it. However, in a judicial case, the higher body may not change the judgment of the lower body unless the case has been appealed. Article 76 Whenever a higher body confirms that a lower body under its jurisdiction has adjudicated a case in violation of the Constitution, it shall instruct the lower body to bring the record to a designated place and report the circumstances. If it is clearly found that a mistake was made, the higher court may correct it directly or send it back to the lower body to be corrected. When a petition or an appeal is being considered by a governing body or its court, before the judgment is announced, if the petitioner or the appellant distributes to the members of the higher body or to the public copies of the pleading or specifications or publishes them to influence the result directly or indirectly, such action shall constitute contempt of the governing body and shall be censured, and the petition or appeal may be dismissed. Article 77 When the lower body neglects to fulfill its responsibility, so that heresy or immorality prevails and clearly wicked persons escape discipline, and the adjudicated cases are omitted from the minutes or miswritten, the higher body, if it confirms such a fact, shall examine the minutes of the lower body and have them corrected so as to adjudicate the case properly, applying Article 76 of this chapter. (2) Entrusted Judgment Article 78 The lower body may present a judicial case that is hard to decide to the higher body in writing, seeking guidance on how to handle it. However, it is usually better for the church if the lower body decides the case using its own discernment. Article 79 The lower body shall request an entrusted judgment in unprecedented cases, vital cases, cases that are difficult to adjudicate, cases that present difficult circumstances, cases in which the decision of the lower court may set a precedent, cases in which the opinions of the members of lower body are divided, and cases that should be decided by the higher body due to the gravity of the matter. Article 80 When an entrusted judgment is requested of the higher body by the lower body, the lower body (1) may request the guidance of the higher body in preparing material for its decision, or (2) may request the higher body to examine the case directly and reach a judgment. When only guidance is requested, the lower body shall suspend the decision temporarily, but when examination and judgment are requested, the whole case shall be entrusted to the higher body. Article 81 When the higher body deliberates on the case, delegates from the lower body may participate and vote. Article 82 The higher body may decide not to examine and decide the entrusted case, but only provide guidance. Or it may send the case back to the lower body with or without any direction. Article 83 When the higher body accepts the case entrusted by the lower body, the lower body shall immediately send the records

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of the case to the higher body, and, when the higher body has received them, it shall also hear statements from both the complainant and the accused. (3) Petition Article 84 One or more members who are under the jurisdiction of a higher body may petition in writing for redress if the lower body does not fulfill its duty in an administrative case, or if it takes an action or makes a decision in violation of law. When the court that acts for the lower body makes a decision on an administrative case after the closing of the body, the petition may be presented to the higher body as if the decision was made at a regular meeting. If one-third of the members of the court who participated in its decision were consulted for the action, the decision of the lower court shall be suspended until the higher body rules on the petition. Article 85 Notice of the petition and any supporting statement shall be presented to the clerk of the lower body within ten days after the decision of that body (or to the moderator, if the clerk is deceased, out of town, or unable to act), and the clerk, by the second day of the stated meeting of the higher body, shall lodge the notice of petition, the statement of reasons for it, and all the records and documents of the case with the clerk of the higher body. Article 86 In an administrative case (other than a judicial case), if one-third of the members who participate in the decision of the lower body jointly present a petition, the decision of the lower body shall be suspended until the case is decided by the higher body. Article 87 Those who have given notice of a petition shall present it and the reasons for it to the clerk of the higher body by the second day of the next stated meeting of the higher body. Article 88 When the higher body deems that the petition is in order and that there are good reasons for it, the decision and all pertinent records of the lower body shall be recited and the pleading of both parties shall be heard, after which the case shall be adjudicated. Article 89 When the higher body deems that a petition is lawful, it may change either the entire decision made by the lower body or part of it. In such a case, the higher body shall tell the lower body how to dispose of the case. Article 90 Those who present the petition are the petitioners, and those against whom the petition is presented are the respondents. The respondent is usually the lower body, and it shall appoint one or more of its members to represent it, and they should seek the assistance of counsel. Article 91 The petitioners and/or the respondents who are members of the lower body shall have their rights as members of the higher body suspended during the consideration of the case. Article 92 The petitioner or the respondent may appeal to the highest body. Article 93 The lower body against which the petition is filed shall lodge the entirety of the records and documents pertaining to the case with the higher body. The lower body’s failure to comply shall be admonished. The rights of both parties shall be preserved until the records and documents are forwarded, and until the case is examined and adjudicated. (4) Appeal Article 94 An appeal is a written request to a higher court to consider a judicial case on which judgment has been rendered in a lower court. The party who files the appeal is the appellant, and the party against whom the appeal is filed is the appellee, regardless of which one was the complainant or the accused. The only way to reverse or modify the judgment in a judicial case is by an appeal. If an appeal is filed, members of the lower body may only present complaints, protests, or a written opinion, but shall

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have no right to speak. 1. After the meeting is adjourned, both the complainant and the accused may appeal to the higher body against the judgment rendered by the court that acted for the body, as if the decisions were made at the regular meeting. 2. In the appellate court, evidence may be examined when it is unavoidable, but evidence shall not be examined at the highest court. Article 95 The grounds for an appeal are as follows: 1. When the lower court conducts the trial in violation of the law, 2. When the lower court does not permit an appeal, 3. When the lower court examines one party one-sidedly and severely, 4. When improper evidence is admitted, 5. When proper and vital evidence is refused, 6. When the lower court hurries to a decision before sufficient evidence is taken, 7. When the lower court manifests prejudice in the case, and 8. When there is a mistake or injustice in the judgment. Article 96 The appellant, within ten days after the judgment of the lower court, shall file the notice of appeal, with supporting reasons, with the clerk of the lower court (or with the moderator, if the clerk is deceased, out of town, or unable to act). The clerk shall deliver the notice of appeal, together with all the records and documents pertaining to the case, to the clerk of the higher court by the second day of the next stated meeting of the higher body. Article 97 The appellant (or his counsel) shall be present before the higher body by the second day of its stated meeting, and deliver the notice of appeal with written reasons for it to the clerk of the higher court. If the appellant does not appear on the said date, unless reliable evidence is produced to prove that his absence was due to unavoidable circumstances, the appeal shall be considered to have been withdrawn and the judgment of the original body shall be finalized. Article 98 If the appellant or the appellee is a member of the higher body, his membership rights at the higher court shall be suspended while the appeal is being deliberated. Article 99 When the appellant has presented the notice of appeal, the writ of appeal, and the written reasons for it, within the time limits, the higher court shall consider the appeal in accordance with the applicable rules. 1. The higher court shall read the judgment of the lower court, the notice of appeal, the writ of appeal, and the written reasons for it, and hear an explanation from both parties; then it shall decide whether to accept the appeal. 2. After a higher court has decided to hear an appeal, the following procedures shall be followed: (a) The entire record of the lower court shall be read from beginning to end (if both parties agree, unnecessary parts may be omitted). (b) Both parties shall make oral statements, but the beginning and closing statements shall be made by the appellant. (c) Both parties shall retire, and the members of the higher court shall deliberate the case. (d) The moderator shall take the vote on the matters seriatim (item by item), considering the written reasons of appeal without debate. If the higher court deems for each item that there are no proper reasons for appeal, and does not sustain any of the specifications of error in the judgment of the lower court, then the higher court shall confirm the judgment of the lower court. However, if one or more material specifications of error are sustained, then the appellate court shall reverse or modify the judgment of the lower court, and may return the case to the lower court for a new trial as it deems appropriate. When the higher court modifies the judgment of the lower court, its decision and the reasons for it shall be recorded in the minutes of the court, and, when it deems necessary, the summary of the interpretation of the judgment shall be recorded in the minutes. Article 100 If the lower court issues an admonition or a rebuke, that censure shall be suspended temporarily when the appeal is filed, but other censures shall be put into effect until the appeal is heard by the higher court. Article 101 If an appeal is filed, the lower court shall send all of the records and documents of the case to the higher court. If the lower court shall neglect to send this up, it shall receive a proper rebuke from the higher court, and the judgment from which the appeal has been taken shall be suspended until the record is produced.

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CHAPTER 10. Dissents and Protests (by Members of the Governing Body) Article 102 A dissent is a declaration on the part of one or more members of a minority, expressing a different opinion from the majority in its action on any issue before the court. Article 103 A protest is a more solemn and formal declaration by members of a minority, bearing their testimony against what they deem an improper or erroneous action, decision, or judgment, and is accompanied by the reasons on which it is founded. Article 104 If a dissent or protest is in proper order, is expressed in temperate language, and makes no unreasonable accusations against the majority, it shall be recorded. Article 105 If the protest contains a misunderstanding of the precedents cited and the opinion of the court, the court may answer the protest in the record along with it. After the answer, the protester may modify his protest, and, if the court modifies the answer, the case shall be closed. Article 106 No one can join in dissent or protest against an action of the court except those who had a right to vote in the case. Likewise, no one can join in dissent or protest against the issues in the trial except those who dissented when the vote was taken. However, members of the governing body may present a dissent, a protest, and answers against the judgment rendered by the court. In cases adjudicated by a court when the governing body is not in session, any member of the body or any member of the court may present a letter of dissent or protest to the clerk of the court within ten days from the announcement of the judgment, and then the court or the members of the court may present a letter of answer to the clerk of the court within twenty days from the judgment. The clerk of the court shall make copies of each dissent, protest, and answer and deliver them to the clerk of the governing body, who will record them in the minutes of the body. CHAPTER 11. Jurisdiction over Transferred Members Article 107 A minister or a church member shall be subject to the court of the governing body to which he belongs, whenever or wherever he may have committed offenses. Article 108 Members of one church dismissed to join another and given a certificate of dismissal shall be held to be under the jurisdiction of the session dismissing them until they officially join as members of the church to which they have been dismissed. (After the member has received the certificate of dismissal, his office shall immediately end, and he shall have no right to speak or to vote at congregational meetings.) If he returns the certificate of dismissal to his original church within one year, the session shall receive and record it in its minutes, but his former office shall not be resumed. Article 109 When a minister receives a certificate of dismissal, as in the preceding article, he shall remain under the jurisdiction of the presbytery dismissing him until he is received by the other presbytery. (From the day he receives the certificate of dismissal he shall have no right to speak or to vote at his original presbytery.) If he returns the certificate of dismissal to the original presbytery, it shall record it in the minutes, and his membership rights shall be resumed as before. Article 110 When a presbytery dismisses a minister or a candidate for the ministry, the name of the presbytery to which he is dismissed shall be stated in the certificate, and, while that presbytery exists, no other presbytery shall accept him. Article 111 When a local church is dissolved, the presbytery concerned shall have direct jurisdiction over its members and deliver certificates of dismissal to another church. If there is any judicial case which was started by the dissolved session, the presbytery shall deal with it. Article 112 When a presbytery is dissolved, the General Assembly shall have direct jurisdiction over its members, and deliver

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certificates of dismissal to another presbytery. If there is any judicial case which was started by the dissolved presbytery, the General Assembly shall deal with it. CHAPTER 12. Transferring between Churches or Presbyteries Article 113 When a church member moves to another church, he shall present his membership certificate and his certificate of dismissal within one year to the church to which he intends to move, unless some special circumstance prevents him from doing so. 1. When parents move, the names of their baptized children (under the age for adult baptism) shall be included in the certificate of dismissal. 2. In the certificate of dismissal, the name of the church to which they are dismissed shall be stated. As soon as they are received and their certificate of dismissal has been accepted, their new church shall notify the church that sent the certificate of dismissal. Article 114 A minister or candidate for the ministry, in the case of his dismissal as in the preceding article, shall join the presbytery that is recorded in the certificate of dismissal. Unless there is some special reason, he shall deliver the certificate within one year to the presbytery to which he intends to move. The presbytery that receives him shall immediately notify the presbytery that sent the certificate of dismissal. Article 115 If a member requests a certificate of dismissal after two years or more have passed since moving from his hometown and church, the session shall record the facts in the certificate of dismissal. Article 116 Judicial process on a case of offense shall be initiated within one year from the day when the facts are found. Unless the offense is so grave as to inflict important injury upon the church, the offense shall not be tried after a lapse of three years. CHAPTER 13. The Higher Courts of the Church (1) The Court of a Presbytery Article 117 The presbytery shall elect members of the court from among the ministers and elders under its jurisdiction. The number of judges on the court shall be seven or more, of which the majority shall be ministers. The presbytery may directly adjudicate judicial cases or may entrust them to the court, which may adjudicate only those cases entrusted to it by the presbytery. Article 118 The court shall elect, from its members, a chairman and a secretary. It shall have the same rights as the governing body as far as the cases entrusted to it are concerned. It shall apply the Constitution of the Church and the bylaws of the presbytery, and shall report to the presbytery after its adjudication. Article 119 The quorum of the court shall consist of two-thirds of its members, of which the majority shall be ministers. Article 120 The date and place of the court shall be decided by the presbytery or, if there is no decision by the presbytery, by the court itself. Article 121 If the court has adjudicated a case entrusted to it while the presbytery is in session, it shall immediately report to the presbytery, and after presenting the report the decision shall be regarded as the decision of the presbytery. 1. The presbytery may adopt or reverse the entire report of the court. When it reverses the case, it may retry the whole case in the usual manner. 2. A case adjudicated by the court after the session of the presbytery has concluded shall be regarded as the judgment of the presbytery from the time of its announcement. Article 122 The clerk of the court shall make a detailed record of the proceedings of the trial and the judgment. The chairman and

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the clerk shall authenticate the copies to certify the authenticity of the records, and shall deliver one copy to the complainant, one to the accused, and one to the clerk of the presbytery. Article 123 The court may entrust the report to the clerk of the presbytery or may report directly to the presbytery. The clerk of the presbytery shall present the record along with the minutes of the presbytery to the higher body for examination. (2) The Court of the General Assembly Article 124 The General Assembly shall establish a permanent court, to which eight ministers and seven elders shall be elected, of which no presbytery shall be represented by more than two members. The members of the court shall be divided into three classes of five members each. Each year, one class shall come up for election to a three-year term starting with the first convening date. The members whose terms have expired shall not be reelected for at least one year after that. Those who are members of permanent agencies of the General Assembly shall not be elected as members of the court. 1. If there are vacancies on the court while the General Assembly is in session, the General Assembly shall fill the vacancies. If there are vacancies after the closing of the General Assembly, the moderator shall fill them, and they shall serve until the opening of the next General Assembly. 2. The General Assembly may directly adjudicate judicial cases or may entrust them to the court, which shall adjudicate only the cases entrusted to it. Article 125 The court shall elect its chairman and clerk from its members every year. Its authority to adjudicate the cases entrusted to it is the same as that of the governing body. It shall apply the Constitution of the Church and the Bylaws of the General Assembly, and report its decisions to the General Assembly. Article 126 The quorum for the court of the General Assembly shall be eleven members, among whom six shall be ministers. Article 127 The convening date and place of the court shall be decided by the General Assembly or the court itself. Article 128 The judgment of the court of the General Assembly shall bind only the parties until the General Assembly accepts it. Article 129 The clerk of the court shall record the entire proceeding and the decisions in detail in the minutes, copies of which the chairman and the clerk shall authenticate, and one copy of which shall be delivered to the complainant, the accused, and the clerk of the General Assembly. Article 130 The court may entrust the report of the case to the clerk of the General Assembly or may directly report to the General Assembly. The clerk of the General Assembly shall take charge of the received reports and include them with the minutes of General Assembly. Article 131 The General Assembly may examine the judgments of the court and may either accept or return them, or establish a special court to consider a particular case and report on it. When the General Assembly does not examine the judgment of the court, or does not make any change after examination, the judgment shall be finalized from the time of the closing of the General Assembly. Article 132 The expenses of the court shall be defrayed by the General Assembly. Article 133 When the General Assembly deems it necessary, it may establish a special court, which shall follow the rules of the permanent court. CHAPTER 14. Disputes among Governing Bodies

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Article 134 If any governing body intends to petition against a decision of another governing body of the same level (cf. Art. 84 and Art. 93), it shall present the petition to the higher governing body. It shall notify the clerk of the body against which the petition is filed and the clerk of the higher body within one year after the occurrence of the incident. Article 135 When a governing body intends to file a complaint as stated in the preceding article, it may select a representative counsel to handle the case from the initial court to the final judgment of the highest court. Article 136 The higher body that has received a petition shall examine the case. If it finds that the petitioner’s arguments are valid, it may reverse or modify all or part of the decision made by the respondent body, and instruct that body accordingly, in which case the petitioner and/or the respondent may appeal to the higher body.

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8. THE DIRECTORY FOR THE WORSHIP OF GOD IN THE KOREAN AMERICAN PRESBYTERIAN CHURCH

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8. THE DIRECTORY FOR THE WORSHIP OF GOD IN THE KOREAN AMERICAN PRESBYTERIAN CHURCH CHAPTER 1. The Sanctification of the Lord’s Day CHAPTER 2. The Assembling of the Congregation, and Their Behavior during the Divine Service CHAPTER 3. The Public Reading of the Holy Scriptures CHAPTER 4. The Singing of Psalms and Hymns CHAPTER 5. Public Prayer CHAPTER 6. The Preaching of the Word CHAPTER 7. Sunday School CHAPTER 8. Prayer Meetings CHAPTER 9. Infant Baptism CHAPTER 10. The Admission of Persons to Sealing Ordinances CHAPTER 11. The Administration of the Lord’s Supper CHAPTER 12. The Solemnization of Marriage CHAPTER 13. The Burial of the Dead CHAPTER 14. Fasting and the Observing of Days of Thanksgiving CHAPTER 15. The Directory for Secret Prayer and Family Worship CHAPTER 16. The Manner of Imposing Church Censures CHAPTER 17. Restoration CHAPTER 18. The Offering

8. THE DIRECTORY FOR THE WORSHIP OF GOD IN THE KOREAN AMERICAN PRESBYTERIAN CHURCH

CHAPTER 1. THE SANCTIFICATION OF THE LORD’S DAY 1. It is the duty of every person to remember the Lord’s Day and to prepare for it before its approach. All worldly business should be so ordered and seasonably laid aside, so that we may not be hindered thereby from sanctifying the Sabbath as the Holy Scriptures require. 2. The whole day is to be kept holy to the Lord and to be employed in the public and private exercises of religion. Therefore, except for matters of emergency, it is requisite that there be holy resting all day from labors and activities for bodily pleasures, and also from worldly thoughts and conversation. 3. Let the provisions for the support of the family on that day be so ordered that family members and guests in the house be not improperly hindered from the public worship of God and sanctifying the Sabbath. 4. Let every person and family prepare for communion with God in his public ordinances by secret and private prayer for themselves and others, and especially for the assistance of God to their minister, and for a blessing upon his ministry, by reading the Scriptures and by holy meditation. 5. Let the people be careful to assemble at the appointed time; that, being all present at the beginning, they may unite with one heart in all the parts of public worship, and let no one unnecessarily depart till the blessing be pronounced. 6. Let the time after the solemn services of the congregation in public are over, be spent in reading devotional books, studying the Bible and meditating upon it, catechizing, engaging in religious conversation, singing psalms, hymns, and spiritual songs, visiting the sick, relieving the poor, instructing those weak in faith, evangelizing unbelievers, and in performing similar duties of piety, charity, and mercy.

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CHAPTER 2. THE ASSEMBLING OF THE CONGREGATION, AND THEIR BEHAVIOR DURING THE DIVINE SERVICE 1. When the time appointed for public worship has come, let the people enter the church and take their seats in a decent, grave, and reverent manner. They shall also pray quietly for their pastor, those who are attending worship, and those who are unable to attend. 2. During the time of public worship, let all the people attend with gravity and reverence, forbearing to read anything except what the minister is then reading or citing, abstaining from all whisperings, from salutations of persons present, from gazing about, sleeping, laughing, and other indecent behavior. It is recommended that children be with their parents, as it is important for families to worship together in the house of God. If children are to have a separate children’s service, then a member of the session must attend and lead the worship. CHAPTER 3. THE PUBLIC READING OF THE HOLY SCRIPTURES 1. The reading of the Holy Scriptures in the congregation is a part of the public worship of God and ought to be performed by the ministers and those who are permitted to do so. 2. The Holy Scriptures of the Old and New Testaments shall be publicly read from the most approved translation that all may hear and understand. 3. How large a portion shall be read at once, is left to the discretion of the minister. When he thinks it is expedient, he may expound any part of what is read. However, reading the Holy Scriptures, singing, praying, or any other ordinance shall not be overly disproportionate in regard to time, and the worship service as a whole shall not be too short or too tedious. CHAPTER 4. THE SINGING OF PSALMS AND HYMNS 1. It is the duty of Christians to praise God by singing psalms and hymns publicly in the church, as also privately in the family. In doing so, their language shall reflect what is befitting of the Scripture, which honors God. 2. In singing the praise of God, we are to sing with the spirit and with the understanding also, making melody in our hearts unto the Lord. It is also proper that we cultivate some knowledge of the rules of music, that we may praise God in a becoming manner with our voices as well as with our hearts. Let the people bring their own hymnals and choose hymns of modest difficulty so that everyone can sing together and get better at it. CHAPTER 5. PUBLIC PRAYER 1. It seems very proper to begin the public worship of the sanctuary with prayer, humbly adoring the infinite majesty of the living God, expressing our having been distant from him because of our bodily desires and our unworthiness as sinners, and humbly imploring his gracious presence, the assistance of his Holy Spirit in the duties of worship, and his acceptance of us through the merits of our Lord and Savior Jesus Christ. 2. Then, after singing a psalm or hymn, it is proper that, before the sermon, there should be a prayer that includes the petitions of the believers in a comprehensive way. Moreover, the following shall be included: (a) Adoring the glory of God as it is made known to us in the works of creation, in the workings of providence, and in the clear and full revelation he has made of himself in his written word. (b) Giving thanks to him for all of his mercies of every kind, general and particular, spiritual and temporal, common and special; above all, for Jesus Christ, his unspeakable gift, who transcends all grace, for the hope of eternal life through him, and for sending us the Holy Spirit and his manifestation. (c) Making humble confession of sin, both original and actual; acknowledging all sin as being a departure from the living God and endeavoring to impress the mind of every worshiper with a deep sense of its evil; and also taking a particular and affecting view of the various fruits which proceed from this root of bitterness, as sins against God, sins of harming our neighbor, accidental sins, and habitual sins. Also, confessing the aggravations of sin, such as sins committed due to lack of discernment, sins committed despite having discernment, sins committed even after receiving special mercies, and sins committed despite making vows. (d) Making earnest supplication for the pardon of sin through the blood of the Atonement, for peace with God through which all its important and happy fruit result, for the Spirit of sanctification, for abundant supplies of the grace that is necessary for the discharge of our duty, for support and comfort under all the trials to which we are liable as we are sinful and mortal, and

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for all temporal mercies that may be necessary in our passage through this vale of tears. In making these supplications, we shall remember that this grace flows from God’s covenantal love and that it is given in order to protect our spiritual life and to promote its progress. (e) Our supplications in prayer will be granted because of every principle warranted in the Old and New Testaments: our own necessity, the all-sufficiency of God, the merit and intercession of our Savior, and the glory of God manifested in the comfort and happiness of his people. (f) Intercession for others, including the whole world of mankind, for outpouring of the Holy Spirit on all mankind, for peace, purity, and growth of the church of God, for pastors and missionaries in various regions, for those persecuted for righteous causes, for the church or churches with which we are more particularly connected, for those afflicted and about to die, for those in unfortunate circumstances, for the poor and needy, for vagabonds and those imprisoned, for men and women, for those traveling, for the region wherein the church is located and for the civil authority and soldiers thereof, and for any other matters. The officiating pastor shall carefully consider and decide which matters the congregation should pray for more. 3. Prayer after the sermon generally ought to have a relation to the subject that has been treated of in the discourse. All other public prayer should be based on the circumstances that provided the occasion for it. 4. As stated thus far, all the preceding directions concerning prayer are of a very great compass and variety, and it is committed to the judgment and fidelity of the officiating pastor to insist chiefly on such parts, or to take in more or less of the several parts. Although ministers should not be confined to set or fixed forms of prayer for public worship, yet it is the indispensable duty of every minister to prepare and qualify himself for sermon as well as for prayer. Moreover, he ought, by a thorough acquaintance with Holy Scripture, by reading the best writers on the subject, by meditation, and by a life of communion with God in secret, to endeavor to acquire both the spirit and the gift of prayer. Not only that, he should endeavor to compose his spirit and to digest and prepare his thoughts for prayer, that it may be performed with dignity and propriety, as well as to the profit of those who join in it; and that he may not disgrace that important service by meaningless, irregular, or extravagant effusions. 5. All those who are present at public prayer must have a solemn attitude. The congregation should have the identical posture if possible. Praying in the standing posture is mentioned in Scriptures, and was practiced by the early churches, and has been a Presbyterian practice. Nevertheless, either standing or sitting is acceptable. CHAPTER 6. THE PREACHING OF THE WORD 1. The preaching of the word being an institution of God for the salvation of men, great attention should be paid to the manner of performing it. Every minister ought to give diligent application to it, and endeavor to prove himself a workman that need not to be ashamed, rightly discerning the word of truth. 2. The subject of a sermon should be some verse or verses of the Scripture, and its object should be to explain, exposit, and apply some part of the system of divine truth. It is proper also that large portions of Scripture be sometimes expounded, and particularly improved, for the instruction of the people regarding the bounds and obligation of their duty. Apologetics may be done, if necessary. 3. Preachers must study the method of preaching, and meditate and pray in preparing their sermons with care; and not indulge themselves in loose, extemporary harangues; nor serve God with that which cost them naught (2 Sam. 24:24). However, they ought to keep to the simplicity of the gospel, expressing themselves in language agreeable to the Scripture, and level to the understanding of the meanest of their hearers, carefully avoiding ostentation either of their academic achievements or talents. They also ought to adorn, by their lives, the doctrine that they teach (Titus 2:10), and ought to be examples to the believers, in word, in conversation, in charity, in spirit, in faith, and in purity. 4. As one primary design of public ordinances is to pay social acts of homage to the most high God, ministers ought to be careful not to make their sermons so long as to interfere with or exclude the more important duties of prayer and praise, but preserve a just proportion between the several parts of public worship. 5. The sermon being ended, the minister is to pray and return thanks to almighty God. Then let a psalm or hymn be sung, and let the assembly be dismissed with the apostolic benediction (2 Cor. 13:14; Jude 24–25; Heb. 13:20–21; Eph. 3:20–21; 2 Thess. 3:16–17; Num. 6:24–26). 6. As the Scripture so clearly teaches, we ought to give systematically and cheerfully to meet the expenses of the church, to spread the gospel both in home and foreign fields, and to help the needy. This is an expression of our desire to receive blessings from the Lord, and it ought to be understood to be a part of public worship. It is for the church session to decide when the offering should be taken during the service.

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7. It is expedient that no person, other than those sent by the presbytery, be introduced to preach in any of the churches under our care, unless by the consent of the pastor or church session. CHAPTER 7. SUNDAY SCHOOL 1. The Sunday school program should include prayer, praise, Scripture lessons, doctrine, catechisms, church government, the Constitution of the Church, and offerings for home and foreign missions. Attendance at Sunday school should not hinder children’s attending the worship service, nor should it excuse parents from carrying out their duty of training their children directly. Sunday school must be supervised by the church session. 2. The superintendent must open the school at the scheduled time. He must oversee the classes from the beginning to the end. He must check whether the right teachers are in the classes, the children are under control, the children are growing in the faith, the children are encouraged by the teacher, and the teachers are serious and pious, thereby influencing the children to be likewise. 3. Teachers ought to prepare their lessons with meditation, prayer, and hard work, so that their duties are well performed. If there are unsaved children in the class, the teacher must advise and invite the children to receive Jesus Christ as their Savior. The teacher ought to visit the sick and pray for those who are having problems. The teacher must be punctual, so that the children will be encouraged to be punctual also. CHAPTER 8. PRAYER MEETINGS 1. Prayer meetings should be held under the supervision of the church session. The meetings shall be scheduled regularly on a weekly basis. For those who live far away, some special meeting may be arranged. At this type of special meeting, either the minister or an elder or someone who is spiritually mature should conduct the meeting. The meeting shall contain prayer, praise, reading of Scripture, and a brief exhortation. 2. Let every person pray. The prayer should be short, yet spiritual. The prayer should not be so long as to be tedious. CHAPTER 9. INFANT BAPTISM 1. Baptism is not to be unnecessarily delayed; nor to be administered, in any case, by a private person, but by a minister of Christ, called to be the steward of the mysteries of God. 2. Baptism is usually to be administered in the church, in the presence of the congregation. 3. After previous notice is given to the minister, the child to be baptized is to be presented, by one or both parents, signifying their desire that the child be baptized. 4. Before baptism, let the minister use some words of instruction, respecting the institution, nature, use, and ends of this ordinance; showing, “That it is instituted by Christ; that it is a seal of the righteousness of faith; that the seed of the faithful have no less a right to this ordinance under the gospel than the seed of Abraham to circumcision, under the Old Testament; that Christ commanded all nations to be baptized; that he blessed little children, declaring that of such is the kingdom of heaven; that the blessings of the gospel extend not only to believers, but also to their families, and that the apostles baptized whole households; that we are, by nature, sinful, guilty, and polluted, and have the need of cleansing by the blood of Christ, and by the sanctifying power of the Spirit of God.” The minister shall also exhort the parents to perform their duty carefully; requiring, “That they teach the child to read the Word of God; that they instruct it in the principles of our holy religion as contained in the Scriptures of the Old and New Testament; an excellent summary of which we have in the Confession of Faith of this church, and in the Larger and Shorter Catechisms of the Westminster Assembly, which are to be recommended to them, as adopted by this church, for their direction and assistance, in the discharge of this important duty; that they pray with and for it; that they set an example of piety and godliness before it; and endeavor by all the means of God’s appointment, to bring it up in the nurture and admonition of the Lord.” 5. Then the minister shall ask the parents: (a) “Do you acknowledge that the child needs the grace of washing by the blood of Christ and renewing by the Holy Spirit?” (b) “Do you wish the covenant promise for this child and acknowledge that this child will be saved by trusting in the Lord Jesus Christ, just as you seek earnestly your own salvation?”

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(c) “Do you completely dedicate this child to God, and trust God’s grace in humility, and promise to be a good example to this child, to pray for and with this child, to instruct this child in the holy Christian religion, and to be active in the instructions which God has ordained to train up this child in the nurture and admonition of the Lord?” 6. Then the minister is to pray for a blessing to attend this ordinance; after which, calling the child by its name, he shall say, “I baptize you, in the name of the Father, and of the Son, and of the Holy Spirit.” As he pronounces these words, he is to baptize the child with water, by pouring or sprinkling it on the head of the child; and the whole shall be concluded with prayer. Although it is proper that baptism be administered in the presence of the congregation, yet there may be cases when it will be expedient to administer this ordinance in private houses, of which the minister is to be the judge. CHAPTER 10. THE ADMISSION OF PERSONS TO SEALING ORDINANCES 1. Children, born within the pale of the visible church and dedicated to God in baptism, are subject to the examination and government of the church, and are to be taught to read and repeat the catechism, the Apostles’ Creed, and the Lord’s Prayer. They are to be taught to pray, to abhor sin, to fear God, and to love and obey the Lord Jesus Christ. And when they come to years of discretion, efforts will be made to inform them that they have been a member of church from birth, and that it is their duty and their privilege to put their trust in Jesus Christ for salvation, to confess their faith to others, and to come to the Lord’s Supper. 2. The years of discretion, in young Christians, cannot be precisely fixed. This must be left to the discretion of the session. The officers of the church are the judges of the qualifications of those to be admitted to sealing ordinances, and of the time when it is proper to admit young Christians to them. 3. Those who are to be admitted to sealing ordinances shall be required to give evidence of their knowledge and faith in God, and then, if they have not previously been baptized, they shall, after making a public profession of their faith in the presence of the congregation, be baptized. 4. When persons who have received infant baptism participate in the Lord’s Supper for the first time with the permission of the session, they shall make a public profession of their faith and ought to be clearly reminded of their special relation with the church from birth. 5. The process for admission to church membership shall be as follows: (a) On the day of confirmation, after the person has been approved by the church session, he shall stand in front of the congregation, and the minister shall say to the congregation, “Whereas this person ________ has been a member of this church through infant baptism and an inheritor of the covenant promise, and was dedicated to the Lord by the solemn oath of the parents, and has expressed a desire to become a responsible member of the body of the believers to fulfill the obligations and privileges pertaining to the inheritance bestowed on believers, the church session, having examined his/her faith in Christ and knowledge concerning the Lord’s body, has admitted this person into church membership.” (b) If a person to be baptized is present, the minister shall say: “Baptism is the sign and seal of the engrafting of the believer into the Lord and the uniting of the believer with Christ. Since this person has been baptized, and seeks to become a member of the church of God, the church session, having examined and approved of his/her faith in Christ and of his/her spiritual growth, welcomes this person into our fellowship. Let us thank the Lord for this occasion.” (c) Then the minister shall say to the person who has been confirmed by one of the two above statements: “You are here to publicly confess your faith. You must know that you are making a solemn covenant with God and his church by accepting the following statements and pledges: “(1) Do you acknowledge that you are a sinner before God and that you deserve nothing but the wrath of God, and that the only way for you to be saved is by God’s great mercy? “(2) Do you believe that Jesus Christ is the Son of God and the only Savior of sinners, and, as the gospel says, that Jesus is the only One who can save you, and do you believe and trust him alone? “(3) Do you trust the grace of the Holy Ghost to give you a desire to follow Jesus Christ, and will you forsake sin and live according to Christ’s teachings and examples? “(4) Do you promise to submit yourself to the discipline of the church, and to seek the peace and purity of the church?” Then the minister shall charge the persons who would be either baptized or admitted to church membership in solemn responsibility as the inheritors of the covenant promises. After a short exhortation the minister shall perform the baptism. After the baptism, the service will close with a prayer. 6. The minister shall announce the names of those who have been transferred to the congregation and speak concerning their virtue and love. CHAPTER 11. THE ADMINISTRATION OF THE LORD’S SUPPER

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1. The communion or supper of the Lord is to be celebrated frequently, but how often may be determined by the session of each congregation, as they judge to be most edifying. 2. Those who are ignorant of the Lord’s body and those who are scandalous are not to be admitted to the Lord’s Supper. 3. It is proper that public notice should be given to the congregation, at least the Sabbath before the administration of this ordinance, and that, either then or on some day of the week, the people be instructed in its nature, and a due preparation for it; that all may come in a suitable manner to this holy feast. 4. When the sermon is ended, the minister shall say, “The Lord’s Supper is to be observed in remembrance of Christ, to show forth his death till he comes; it is of inestimable benefit to strengthen his people against sin, to support them under troubles, to encourage and quicken them in their duty, to inspire them with love and zeal, to increase their faith and holy resolution, and to beget peace of conscience and comfortable hopes of eternal life.” He is to warn the profane, the ignorant, and the scandalous, and those that secretly indulge themselves in any known sin, not to approach the holy table. On the other hand, he shall invite to this holy table, such as, sensible of their lost and helpless states by sin, depend upon the atonement of Christ for pardon and acceptance of God; such as, being instructed in the gospel doctrine, have a competent knowledge to discern the Lord’s body; and such as desire to renounce their sins, and are determined to lead a holy and godly life. 5. The table on which the elements are placed should be decently covered, with the bread in convenient dishes and the wine in cups, and the communicants orderly and gravely sitting around the table (or in their seats before it) in the presence of the minister, with elders nearby to help; let him set the elements apart by prayer and thanksgiving. The bread and the wine being thus set apart by prayer and thanksgiving, the minister is to take the bread, and break it, in the view of the people, saying in expressions of this sort: “Our Lord Jesus Christ, on the same night in which he was betrayed, having taken bread, and blessed and broken it, gave it to his disciples; as I ministering in his name, give this bread unto you; saying (here the bread is to be distributed), ‘Take, eat: this is my body which is broken for you; do this in remembrance of me.’” After having distributed the bread with the assistance of the elders, he shall take the cup, and say, “After the same manner our Savior also took the cup; and having given thanks, as has been done in his name, he gave it to the disciples, saying (while the minister is repeating these words let him give the cup), ‘This cup is the new testament in my blood which is shed for many for the remission of sins: drink ye all of it.’” The elders shall assist in distributing the cup. The order of the Lord’s Supper may be as follows: The communicants shall take it first, then the minister, and then the minister may give it to the elders. Or the minister may take it first, then the communicants, and then the minister may give it to the elders. 6. This is to be done in the spirit of covenant with the Lord, and everyone must be in prayer, thanksgiving, meditation, and supplication during the distribution. 7. The minister may, in a few words, remind the communicants: “Of the grace of God in Jesus Christ, held forth in this sacrament, and of their obligation to be the Lord’s; and may exhort them to walk worthy of the vocation wherewith they are called; and, as they have professedly received Christ Jesus the Lord, that they be careful so to walk in him, and to maintain good works.” It may not be improper for the minister to give a word of exhortation also to those who have been only spectators, reminding them: “Of their duty; stating their sin and danger, by living in disobedience to Christ, in neglecting this holy ordinance; and calling upon them to be earnest in making preparation for attending upon it, at the next time for its celebration.” Then the minister is to pray and give thanks to God: “For his rich mercy and invaluable goodness vouchsafed to them in that sacred communion; to implore pardon for the defects of the whole service; and to pray for the acceptance of their persons and performances; for the gracious assistance of the Holy Spirit, to enable them, as they have received Christ Jesus the Lord, so to walk in him; that they may hold fast that which they have received, that no man take their crown; that their conversation may be as becometh the gospel; that they may bear about with them, continually, the dying of the Lord Jesus, that the life also of Jesus may be manifested in their mortal body; that their light may so shine before men, that others, seeing their good works, may glorify their Father who is in heaven.” The collection for the poor, and to defray the expense of the elements, may be made after this or at such other time as may seem appropriate to the session. Now let a psalm or hymn be sung, and the congregation dismissed with the following or some other gospel benediction: “Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing

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in his sight, through Jesus Christ; to whom be the glory forever and ever. Amen.” 8. As it has been customary, in some parts of the church, to observe a fast before the Lord’s Supper; to have a sermon on Saturday and Monday; and to invite two or three ministers on such occasions; and as these seasons have been blessed to many souls, and may tend to keep up a more strict union of ministers and congregations; it is not improper that they who choose it may continue in this practice. CHAPTER 12. THE SOLEMNIZATION OF MARRIAGE 1. Marriage is not a sacrament, nor an institution unique to the church of Christ, but it is a holy institution established by God. It is proper that every commonwealth, for the good of society, make laws to regular marriage, which all citizens are bound to obey. 2. Christians ought to marry in the Lord; therefore, it is fit that their marriage be solemnized by a lawful minister; that special instruction be given to them, and suitable prayers made, when they enter this relation. 3. Marriage is to be between one man and one woman only, and they are not to be within the degrees of consanguinity or affinity prohibited by the Word of God. 4. The parties ought to be of such years of discretion as to be capable of making their own choice and shall receive the consent of their parents or guardians. This shall be well certified to the minister, before he proceeds to solemnize the marriage. 5. Parents neither ought to compel their children to marry contrary to their inclinations, nor deny their consent without just and important reasons. 6. Marriage is of a public nature. The welfare of civil society, the happiness of families, and the credit of religion, is deeply interested in it. Therefore, the purpose of marriage ought to be sufficiently published a proper time previous to the solemnization of it. It is enjoined on all ministers to be careful that, in this matter, they neither transgress the laws of God, nor the laws of the community: and that they may not destroy the peace and comfort of families, they must be properly certified with respect to the parties applying to them, that no just objections lie against their marriage. 7. Marriage must always be performed before the competent number of witnesses. The minister is to give a certificate of marriage upon request. 8. Let the minister keep a proper register for the names of all person whom he marries, and of the time of their marriage, for the perusal of all whom it may concern in the future. CHAPTER 13. THE BURIAL OF THE DEAD 1. The proper procedure for the funeral shall include singing appropriate psalms and hymnals, and reading appropriate portions of Scripture. The minister shall give an explanation as he deems appropriate, shall pray to comfort those grieved, that they may receive the grace of God so that their sadness may change to joy in his eternal benefits. 2. While ministers frequently conduct the funeral as they see fit, they shall not forget to caution, instruct, and comfort the survivors. Moreover, the word of God may not be misapplied to suggest that the deceased, if having died without faith in Christ, has any hope of salvation.

CHAPTER 14. FASTING AND THE OBSERVING OF DAYS OF THANKSGIVING 1. There is no day under the gospel commanded to be kept holy, except the Lord’s Day, which is the Christian Sabbath. Nevertheless, to observe days of fasting and thanksgiving, as the extraordinary dispensations of divine providence may direct, is both scriptural and reasonable. 2. Fasts and thanksgivings may be observed by individual Christians; or families, in private; by particular congregations; by a number of congregations contiguous to each other; by the congregations under the care of a presbytery, or of a synod; or by all the congregations of our church. 3. Public notice is to be given a convenient time before that day of fasting or thanksgiving comes, that persons may so order their temporal affairs, that they may properly attend to the duties thereof.

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4. There shall be public worship upon all such days: and let the prayers, psalms, portions of Scripture to be read, and sermons, be all in a special manner adapted to the occasion. 5. On fast days, let the minister point out the authority and providence calling to the observation thereof; and let him spend a more than usual portion of time in solemn prayer, particularly confession of sin, especially the sins of the day and place, with their aggravations which have brought down the judgments of heaven. And let the whole day be spent in deep humiliation and mourning before God. 6. On days of thanksgiving, he is to give the like information respecting the authority and providence that call to the observance of them; and to spend more than the usual part of their time in the giving of thanks, agreeable to the occasion, and in singing psalms or hymns of praise. It is the duty of people on these days to rejoice with holy gladness of heart; but let trembling be so joined with our mirth, that no excess of unbecoming levity be indulged. CHAPTER 15. THE DIRECTORY FOR SECRET PRAYER AND FAMILY WORSHIP 1. Besides attending public worship in congregations, it is the indispensable duty of each person, alone, in secret, and of every family, by itself, in private, to pray to and worship God. 2. Secret worship is most plainly enjoined by our Lord. In this duty everyone, apart by himself, is to spend some time in prayer, reading the Scriptures, holy meditation, and serious self-examination. The many advantages arising from a conscientious discharge of these duties, are best known to those who are found in the faithful discharge of them. 3. Family worship that ought to be performed by every family, ordinarily morning and evening, consists in prayer, reading the Scriptures, and singing praises. 4. The head of the family, who is to lead in this service, ought to be careful that all the members of his household duly attend; and that none withdraw themselves unnecessarily from any part of family worship; and that all refrain from their common business while the Scriptures are read, and gravely attend to the same, no less than when prayer or praise is offered up. 5. Let the heads of families be careful to instruct their children and servants in the principles of religion. Every proper opportunity ought to be embraced for such instruction. Sabbath evenings, after public worship, should be sacredly preserved for this purpose. Therefore, we highly disapprove of paying unnecessary private visits on the Lord’s Day; admitting strangers into the families, except when necessity or charity requires it.

CHAPTER 16. THE MANNER OF IMPOSING CHURCH CENSURES 1. Church censures should be imposed in proportion to the nature of the offense. Offenses of a personal nature may be censured by the church judicatory in secret, publicly, or in the presence of the congregation. Even though the offense has been known publicly, if the circumstance or the cause is somewhat unique and the offense is not of a serious nature, then the offender ought to be rebuked privately or censured temporarily. But if the censure involves excommunication or deposition, it should be pronounced to the offender in the presence of the congregation or publicly announced to the church according to the decision of the governing body. 2. When any member of the church shall have been guilty of a fault deserving censure, the judicatory shall proceed with all tenderness, and restore their offending brother in the spirit of meekness; considering themselves, lest they also be tempted. 3. Admonition consists in reproving the offender by one or two representatives sent by the judicatory if the offense was unintended or unknown. However, if the offense has been manifested openly, the chairman shall rebuke the offender at the judicatory and pronounce it publicly. 4. Censures of a temporary nature may serve as an example to others. Therefore, the sentence may be pronounced by the governing body to the offender publicly or to the church. 5. Censures of a permanent nature ought to be imposed with great solemnity, that it may be the means of impressing the mind of the delinquent with a proper sense of his danger, while he stands excluded from the privileges of the church of the living God; and that, with divine blessing, it may lead him to repentance. When the judicatory has resolved to suspend a member from church privileges, the moderator shall address him in the following way: “Because there is clear evidence that Mr. _______ (minister, elder, deacon, member) is guilty of the sin of (here mention the particular offense), the presbytery (or the session) shall suspend him from the sacraments of the church in the name, and by the authority, of the Lord Jesus Christ, till there is satisfactory evidence of the sincerity of repentance.” To this shall be

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added such advice, admonition, or rebuke, as may be judged necessary, and the whole shall be concluded by prayer to almighty God, that he would follow this act of discipline with his blessing. 6. Upon deciding to excommunicate the offender, the minister shall give the church or congregation a short account of the steps that have been taken with respect to their offending brother, and inform them that it has been found necessary to cut him off from communion; and he shall in the presence of the church or congregation pronounce this sentence, in the following or like manner: He shall begin by showing the authority of the church to cast out unworthy members, from Matthew 18:15–18; 1 Corinthians 5:1–5, and shall briefly explain the nature, use, and consequences of this censure, warning the people to avoid all unnecessary intercourse with him who is cast out. Then he shall say: “Whereas __________ has been, by sufficient proof, convicted of (here insert the sin), and after much admonition and prayer obstinately refuses to hear the church, and has manifested no evidence of repentance; therefore in the name, and by the authority, of the Lord Jesus Christ, I pronounce him to be excluded from the communion of the church.” After that, prayer shall be made that the blessing of God may follow his ordinance, for the conviction and reformation of the excommunicated person and for the establishment of all true believers. 7. If the sentence involves suspension from office, the moderator shall say: “Whereas you, _____ (here insert the office of the offender), have been, by sufficient proof, convicted of (here insert the sin), through a careful trial, we are fully convinced that you are not fit for the office of (insert the name of the office). Therefore, we now declare, in the name, and by the authority, of the Lord Jesus Christ, that you are suspended from that office and not allowed to exercise that office.” If that pronouncement involves deposition or excommunication, the moderator shall continue to say: “We by the same authority pronounce that __________ shall be suspended from the sacraments and the communion of the church until the person manifests the proof of a sincere repentance which shall satisfy the church.” The matters of deposition ought to be treated solemnly like the matters relating to excommunication. CHAPTER 17. RESTORATION 1. After any person has been thus suspended from the sacraments, it is proper that the minister, and elders, and other Christians should frequently converse with him, pray together, and pray for him in private. 2. When the judicatory shall be satisfied as to the reality of the repentance of any offender, he shall be admitted to profess his repentance, and be restored to the privileges of the church. This restoration shall be declared to the penitent in the presence of the church session or the congregation, with this pronouncement: “Whereas you,_______ (here insert his former office), were suspended from the communion of the church, but have now manifested such repentance as satisfies the church, the church session (presbytery), in the name, and by the authority, of the Lord Jesus Christ, declares that you are absolved from the sentence of suspension from the communion of the church. You are now restored to your previous office and privileges.” Then prayer and thanksgiving shall follow. 3. When one who has been excommunicated shall also be so affected with his state as to be brought to repentance, and to desire to be readmitted to the privileges of the church, the church session, having obtained sufficient evidence of his sincere repentance, shall, with the advice and concurrence of the presbytery, restore him. In order to do that, the minister shall inform the congregation of the measures that have been taken with the excommunicated person, and of the resolution of the session to receive him again into the communion of the church. On the day appointed for his restoration, the minister shall call upon the excommunicated person and ask him, in the presence of the congregation, the following questions: Q: Do you, from a deep sense of your great wickedness, freely confess your sin, in thus rebelling against God, and in refusing to hear his church, and do you acknowledge that you have been in justice and mercy cut off from the communion of the saints? Answer: “I do.” Q: Do you now voluntarily profess your sincere repentance and deep contrition for your sin and obstinacy, and do you humbly ask the forgiveness of God and of his church? Answer: “I do.” Q. Do you sincerely promise, through divine grace, to live in all humbleness of mind and circumspection, and to endeavor to adorn the doctrine of God our Savior, by having your behavior to be in accordance with the gospel? Answer: “I do.”

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Here the minister shall give the penitent a suitable exhortation, addressing him with brotherly love, encouraging and comforting him. Then he shall pronounce the sentence of restoration, in the following words: “Whereas you, __________, have been shut out from the communion of the faithful, but have now manifested such repentance as satisfies the church; in the name of the Lord Jesus Christ and by his authority, I declare you absolved from the sentence of excommunication formerly pronounced against you, and I do receive you into the communion of the church, that you may be a partaker of all the benefits of the Lord Jesus, to your eternal salvation.” The whole shall be concluded with prayer, and the people dismissed with the usual blessing. 4. When an officer who has been deposed makes a public confession of his sin and answers the questions set forth in section 3 above, he may be reinstalled. In the restoration of a minister who has been suspended, and in the installation of an officer who has been deposed, the presbytery should proceed with considerable caution. It should first admit him to the sacraments, if he was barred from them, and afterwards should grant him the privilege of preaching for a time to test the sincerity of his repentance and the prospect of his usefulness, and, if satisfied, the presbytery shall restore and install him to his office. But he shall be on probation until the sentence of restoration be pronounced. 5. When a ruling elder or deacon has been absolved from the censure of deposition, he may not be allowed to resume the exercise of his office in the church without reelection by the congregation. 7. When a person under censure shall move to a place far from the court by which he was sentenced and shall desire to profess repentance and obtain restoration, it shall be lawful for the court to transmit a certified copy of its proceedings to the new court where he now resides, which shall take up the case and proceed to absolve him from the censure as though it had originated with itself. CHAPTER 18. THE OFFERINGS 1. Each believer in the local congregation shall be encouraged to make an honest offering from what has been given by God, for it is lawful for believers to help propagate the gospel to all nations as commanded by Christ, and to this end a time shall be set for the congregation to give. This should be done as an exercise of grace and as a solemn act of worship to the almighty God as enjoined in the Scriptures. 2. The minister and the session shall decide at which service and when to take up the offering. In order that the receiving of the offering may be an act of worship, the minister should either precede or follow it with a brief prayer invoking the blessing of God upon the offering and dedicating it to his service. 3. The offerings shall be used only for the work of various agencies of the church and for charity. The amount of the expenditure and the specific plans pertaining thereto may be determined as deemed appropriate, and in the event that a member of the church designates his or her gift to a particular cause, the donor’s wish shall be respected. The offerings received and disbursed by the Sunday school and by other agencies shall be regularly reported to and approved by the session. No session shall collect or disburse offerings for any cause unrelated to the interests of the Korean American Presbyterian Church without prior permission. 4. It is the duty of the minister to cultivate the grace of liberal giving in his church. Every member should give as he or she is able, regardless of the amount.

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APPENDIX: THE BYLAWS OF THE GENERAL ASSEMBLY

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THE BYLAWS OF THE GENERAL ASSEMBLY CHAPTER 1. ORGANIZATION Article 1. Membership Article 2. Officers Article 3. Election of the Officers Article 4. Duties CHAPTER 2. COMMITTEE MEMBERS, GENERAL SECRETARY Article 5. The Standing Committees Article 6. Appointed Officials and Committees Article 7. The Members of the Special Committees Article 8. Seminary Trustees Article 9. The General Secretary CHAPTER 3. FINANCES Article 10. The Finances of the General Assembly Article 11. The Traveling Expenses of the Delegates CHAPTER 4. MEETINGS CHAPTER 5. FORMS AND DOCUMENTS Article 14. The Forms to Be Used by the Presbyteries to Report on the Condition of Their Respective Presbyteries APPENDIX

THE BYLAWS OF THE GENERAL ASSEMBLY

CHAPTER 1. ORGANIZATION Article 1. Membership The General Assembly shall consist of the ministers and the elders who have been commissioned by their respective presbyteries. Article 2. Officers The officers of the General Assembly shall be as follows: Moderator, vice-moderator

Clerk, assistant clerk Recording secretary, assistant recording secretary Treasurer, assistant treasurer Article 3. Election of the Officers The Nominations Committee shall recommend the candidates for the offices, and the General Assembly shall act on the nominations. The nominees must be approved by the General Assembly to be elected. The officers may serve up to four years, of which each term is for two years. Article 4. Duties 1. Moderator. The moderator shall oversee the entire business of the General Assembly, and he shall also represent the denomination. 2. Vice-Moderator. The vice-moderator shall assist the moderator, and he shall substitute for the moderator in the moderator’s absence. 3. Clerk. The duties of the clerk are: (a) He shall prepare and arrange for the opening of the General Assembly. (b) He shall receive and handle all documents and correspondence for submission to the General Assembly. (c) He shall edit and publish the minutes of the General Assembly, and distribute them to all members within one month after the General Assembly concludes. (d) He shall keep and preserve all documents necessary for the General Assembly. (e) At least one month before the opening of the General Assembly, he shall prepare, print, and distribute the agenda and the names of the delegates. He shall examine the legality of the certificates of the delegates. He shall check the attendance of the delegates. He shall control the matters pertaining to publicity.

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(f) He shall assist the moderator and the delegates in order that the meeting shall move with order and celerity. (g) The members of the Docket Committee, the inspectors of overtures, and the statisticians shall not be members of any standing committee. 4. Assistant Clerk. The assistant clerk shall assist the clerk. He shall examine the overtures, collect the reports on the state of the churches under the respective presbyteries, and present the results to the General Assembly. He shall substitute for the clerk in the clerk’s absence. 5. Recording Secretary. The recording secretary shall record the minutes. He shall deliver the minutes to the clerk. He shall obtain and file the overtures and reports that have been distributed by the committees and/or the General Assembly. 6. Assistant Recording Secretary. The assistant recording secretary shall assist the recording secretary. He shall draft the minutes before the assembly adjourns. He shall distribute the minutes that have been approved. He shall substitute for the recording secretary in the recording secretary’s absence. 7. Treasurer. The duties of the treasurer are: (a) He shall oversee all the income and disbursements of the denomination. He shall distribute funds according to the decisions of the General Assembly. In any difficult financial matters, he shall follow the recommendations of the Finance Committee. (b) He shall submit the annual financial report (income and disbursements), and he shall be responsible for the annual auditing of the books. (c) He shall deposit all of the income in the bank, and the records of the deposits shall be properly audited. (d) He shall be a member of the Finance Committee. CHAPTER 2. COMMITTEE MEMBERS, GENERAL SECRETARY Article 5. The Standing Committees 1. The Standing Committees (a) Steering, (b) Examinations and Credentials, (c) Rules, (d) Finance, (e) Christian Education, (f) Chaplain, (g) Pension, (h) Home Missions, (i) Foreign Missions, (j) Publications, (k) Presbytery Records Examination, (l) Bills and Overtures, (m) Youth Ministry, (n) Interchurch Relations, (o) Theology, (p) English Ministry. The committee members shall consist of representatives to the General Assembly. 2. Method of Election, Term of Office (a) The members of the standing committees shall be recommended by the Nominations Committee before the opening of the General Assembly. The General Assembly shall act on the recommendations as soon as it convenes. The nominees must be approved by the General Assembly. Their term of office shall be three years. One-third shall be elected each year. (b) The committee members shall not be reappointed after their term has expired. The members of the court of the General Assembly shall not have more than two members from the same presbytery. (c) Each standing committee shall be convened by the oldest person who has only one more year to serve. In the absence of that person, the second oldest person shall convene the meeting. In the absence of that person, the third oldest person, and then the fourth oldest person, will assume the responsibility to convene the meeting. 3. The Duties of the Committees (a) The Steering Committee shall deal with matters pertaining to the Constitution. They shall submit suggestions to the General Assembly as to how to solve any problems concerning the Constitution. They shall report to the General Assembly what they have decided on matters that have been entrusted to them by the General Assembly. (b) The Examinations and Credentials Committee shall examine the graduates of our denomination’s seminary to see if they are qualified to be candidates for ordination. This examination will be held at the time and at the place determined by the committee. The results of the examinations will be reported to the General Assembly for confirmation. (c) The Rules Committee shall study the matters pertaining to the rules of the General Assembly. They shall decide any matters that are entrusted to them by the General Assembly. They shall submit their decisions to the General Assembly. (d) The Finance Committee shall study and present the matters pertaining to the finances of the General Assembly. They shall examine the financial records of the General Assembly. They shall draft the annual budget and submit it to the General Assembly. (e) The Christian Education Committee shall study and present the matters pertaining to Sunday schools, Bible schools, pastors’ conferences, and publications. They shall be responsible for the improvement of Christian education and the training of church leaders. (f) The Chaplain Committee shall take charge of the matters pertaining to the chaplaincy. (g) The Pension Committee shall study and direct the matters pertaining to the welfare of the pastors who have either retired or become invalid due to illness or other valid reasons. (h) The Home Missions Committee shall study and handle the matters pertaining to the missionary enterprise in North America. They shall promote the programs for expansion that can be used by the churches of the denomination. (i) The Foreign Missions Committee shall handle all matters pertaining to the missionary enterprise overseas. (j) The Publications Committee shall handle the matters pertaining to the publications of the denomination.

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(k) The Presbytery Records Examination Committee shall examine the minutes of the presbyteries. They shall give special attention to the decisions made by the judicial committees of the presbyteries to find out if their actions were carried out legally, prudently, and fairly. They shall report their findings to the General Assembly. (l) The Bills and Overtures Committee shall be represented by the delegates who have been recognized as experts in each field. They shall study the particular matters entrusted to them by the General Assembly. They shall also study the matters pertaining to church growth. They shall present their suggestions in writing to the General Assembly at least two months before the opening of the assembly. (m) The Youth Ministry Committee shall take charge of the matters pertaining to the spiritual needs of the young people of the churches within the denomination. (n) The Interchurch Relations Committee maintains fraternal relations with other like-minded denominations of Reformed faith, and oversees the matters of interchurch relations. (o) The Theology Committee shall take charge of the matters pertaining to theology. (p) The English Ministry Committee shall take charge of the matters pertaining to English ministry. Article 6. Appointed Officials and Committees 1. These officials and committees are appointed at each General Assembly: (a) Statisticians (two: the clerk and the assistant clerk) (b) Nominations Committee (the moderators of the presbyteries; convened by the oldest person) (c) Docket Committee (two members: the moderator and the clerk) (d) Announcer (appointed by the moderator) (e) Inspector of the absentees (appointed by the moderator) (f) Inspectors of overtures (two: the clerk and the assistant clerk) 2. Duties (a) The statisticians shall publish the annual report on the conditions of the presbyteries within two months after the close of the General Assembly. They shall receive or collect the reports of the presbyteries at least two months before the opening of the General Assembly. (b) The members of the Nominations Committee shall choose the members of the standing committees before the opening of the General Assembly. They shall report the results to the General Assembly. (c) The members of the Docket Committee shall prepare the agenda for the General Assembly before its opening. They shall distribute the agenda to the delegates before the assembly convenes. (d) The announcer shall be responsible for making announcements to the delegates during the General Assembly. (e) The inspector of the absentees shall check the attendance of the delegates. He shall submit the names of those who are absent or who leave the assembly before it adjourns. (f) The inspectors of overtures shall check the overtures and petitions submitted by the delegates to see if any inappropriate element has been overlooked. If any such items are found, they shall bring them to the attention of the General Assembly immediately. They shall follow the advice of the General Assembly on how to handle them. Article 7. The Members of the Special Committees The members of the special committees are those who have been chosen to handle the matters entrusted to them by the General Assembly. The number and the duties of the special committees shall be determined by the General Assembly. They shall be responsible for the matters entrusted to them by the General Assembly, and they shall submit the results of their work no later than the second day after the General Assembly convenes. Article 8. Seminary Trustees The seminary trustees are those who have been commissioned by the General Assembly to the seminary that is either owned by or committed to the General Assembly. The trustees shall be responsible for operating the seminary according to its bylaws. They shall also recommend new trustees to the General Assembly for their approval. Article 9. The General Secretary 1. Duties and Power (a) The general secretary shall dispose of both internal and external matters pertaining to the General Assembly under the direction of the moderator, within the bounds of the Constitution. He does not represent the denomination. (b) The general secretary shall have the right to speak at the officers’ meetings as a member. He shall report to the General Assembly on the business conducted during his term. (c) The general secretary shall distribute the minutes of the meeting as well as members’ contact information to all members, no later than four months after the General Assembly concludes. 2. Election The general secretary shall be nominated by the officers of the General Assembly. The nominee shall be presented to the General Assembly for approval. If the general secretary becomes invalid after the assembly has adjourned, the officers may choose an acting general secretary.

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3. Term The term of the general secretary shall be three years, and he may be reelected for no more than one additional term. The annual salary shall be $30,000.00. CHAPTER 3. FINANCES Article 10. The Finances of the General Assembly The finances of the General Assembly shall consist of the dues paid by the presbyteries and the freewill offerings of individuals. Article 11. The Traveling Expenses of the Delegates The expenses incurred by the delegates to attend the General Assembly shall be paid by the delegates’ local churches. CHAPTER 4. MEETINGS Article 12 The General Assembly shall meet annually on the Tuesday after the third Sunday in May. The opening time will be 8 p.m. The meeting place shall be decided at the previous assembly. If the meeting place has to be changed, the officers shall choose the new location. Article 13 The standing committees shall meet one day before the assembly convenes in order to prepare the matters that should be reported to the General Assembly. The times and places of these meetings shall be arranged by the Docket Committee. CHAPTER 5. FORMS AND DOCUMENTS Article 14. The Forms to Be Used by the Presbyteries to Report on the Conditions of Their Respective Presbyteries 1. The presbyteries should report on the following matters, including matters for thanksgiving: 2. The conditions of the local churches under the presbytery: (a) Increases in membership (b) Things pertaining to evangelism (c) Movements of the pastors (d) Building projects 3. Matters pertaining to the Sunday school or Bible school 4. Special events 5. Future plans 6. Statistics: (a) The number of officers: pastors, elders, evangelists, ordained deacons, kwonsas, and acting deacons (b) The number of households: the families of the adults (14 years old and older) (c) The number of members: those who have been admitted through transfer; those who have been admitted through confession; newly admitted members; baptized infants; baptized adults (d) The number of children in Sunday schools (e) Finances: income, expenditures, total The clerk of the General Assembly shall receive these reports and put the summaries into the minutes of the General Assembly as appendices. Article 15 The clerk of the General Assembly shall publish the names of the delegates and the agenda of the General Assembly, and distribute these published materials to the delegates at least one month before the General Assembly opens. Article 16 All the reports, overtures, and inquiries shall be submitted to the clerk in duplicate by using the forms approved by the General Assembly. Article 17 All the reports and documents that are to be examined by the Bills and Overtures Committee ought to be submitted to the clerk at least three days before the General Assembly opens. Any business that is to be presented to the assembly, but has not been submitted through the normal process, must have the signature of at least ten delegates to be accepted, and it must be

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submitted immediately. APPENDIX 1. Amending the Bylaws Any proposed amendment should be sent to the Rules Committee first. The Rules Committee shall study the matter and present its recommendation to the General Assembly. Then the General Assembly shall vote on the proposal. It must receive a two-thirds vote of approval from the delegates present at the assembly to be adopted. 2. An amendment to the Bylaws shall become effective the moment it is adopted. 3. The following titles are not recognized by the denomination and must not be used: (a) “Founding Pastor” (b) “Founding Elder” (c) “Ex-moderator of the Presbytery” (d) “Ex-moderator of the General Assembly” ++ POLICY FOR PASTORS WHO HAVE NOT SUBMITTED A REASON FOR ABSENCE No procedural change, March 20, 2012. MASTER OF DIVINITY OVERSEERS Meet 3 times for an overseer report.