Preface

I. THE KING AND HEAD OF THE CHURCH
Jesus Christ, upon whose shoulders the government rests, whose name
is called Wonderful, Counselor, the Mighty God, the Everlasting Father, the
Prince of Peace; of the increase of whose government and peace there shall be
no end; who sits upon the throne of David, and upon His kingdom to order it
and to establish it with judgment and justice from henceforth, even forever
(Isaiah 9:6-7); having all power given unto Him in heaven and in earth by the
Father, who raised Him from the dead and set Him at His own right hand, far
above all principality and power, and might, and dominion, and every name
that is named, not only in this world, but also in that which is to come, and has
put all things under His feet, and gave Him to be the Head over all things to
the Church, which is His body, the fullness of Him that filleth all in all
(Ephesians 1:20-23); He, being ascended up far above all heavens, that He
might fill all things, received gifts for His Church, and gave all offices
necessary for the edification of His Church and the perfecting of His saints
(Ephesians 4:10-13).
Jesus, the Mediator, the sole Priest, Prophet, King, Saviour, and Head
of the Church, contains in Himself, by way of eminency, all the offices in His
Church, and has many of their names attributed to Him in the Scriptures. He
is Apostle, Teacher, Pastor, Minister, Bishop and the only Lawgiver in Zion.
It belongs to His Majesty from His throne of glory to rule and teach
the Church through His Word and Spirit by the ministry of men; thus mediately
exercising His own authority and enforcing His own laws, unto the edification
and establishment of His Kingdom.
Christ, as King, has given to His Church officers, oracles and
ordinances; and especially has He ordained therein His system of doctrine,
government, discipline and worship, all of which are either expressly set down
in Scripture, or by good and necessary inference may be deduced therefrom;
and to which things He commands that nothing be added, and that from them
naught be taken away.
Since the ascension of Jesus Christ to heaven, He is present with the
Church by His Word and Spirit, and the benefits of all His offices are
effectually applied by the Holy Ghost.

THE BOOK OF CHURCH ORDER

II. PRELIMINARY PRINCIPLES
The Presbyterian Church in America, in setting forth the form of
government founded upon and agreeable to the Word of God, reiterates the
following great principles which have governed the formation of the plan:
1. God alone is Lord of the conscience and has left it free from any
doctrines or commandments of men (a) which are in any respect
contrary to the Word of God, or (b) which, in regard to matters of
faith and worship, are not governed by the Word of God. Therefore,
the rights of private judgment in all matters that respect religion are
universal and inalienable. No religious constitution should be
supported by the civil power further than may be necessary for
protection and security equal and common to all others.
2. In perfect consistency with the above principle, every Christian
Church, or union or association of particular churches, 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. In
the exercise of this right it may, notwithstanding, err in making the
terms of communion either too lax or too narrow; yet even in this
case, it does not infringe upon the liberty or the rights of others, but
only makes an improper use of its own.
3. Our blessed Saviour, for the edification of the visible Church,
which is His body, has appointed officers not only to preach the
Gospel and administer the Sacraments, but also to exercise
discipline for the preservation both of truth and duty. It is
incumbent upon these officers and upon the whole Church in whose
name they act, to censure or cast out the erroneous and scandalous,
observing in all cases the rules contained in the Word of God.
4. Godliness is founded on truth. A test of truth is its power to
promote holiness according to our Saviour's rule, "By their fruits ye
shall know them" (Matthew 7:20). No opinion can be more
pernicious or more absurd than that which brings truth and
falsehood upon the same level.
On the contrary, there is an inseparable connection between
faith and practice, truth and duty. Otherwise it would be of no
consequence either to discover truth or to embrace it.

PREFACE
5. While, under the conviction of the above principle, it is necessary
to make effective provision that all who are admitted as teachers be
sound in the faith, there are truths and forms with respect to which
men of good character and principles may differ. In all these it is
the duty both of private Christians and societies to exercise mutual
forbearance toward each other.
6. Though the character, qualifications and authority of church
officers are laid down in the Holy Scriptures, as well as the proper
method of officer investiture, the power to elect persons to the
exercise of authority in any particular society resides in that society.
7. All church power, whether exercised by the body in general, or by
representation, is only ministerial and declarative since the Holy
Scriptures are the only rule of faith and practice. No church
judicatory may make laws to bind the conscience. All church courts
may err through human frailty, yet it rests upon them to uphold the
laws of Scripture though this obligation be lodged with fallible
men.
8. Since ecclesiastical discipline must be purely moral or spiritual in
its object, and not attended with any civil effects, it can derive no
force whatever, but from its own justice, the approbation of an
impartial public, and the countenance and blessing of the great
Head of the Church.
If the preceding scriptural principles be steadfastly adhered to, the
vigor and strictness of government and discipline, applied with pastoral
prudence and Christian love, will contribute to the glory and well-being
of the Church.