PCA Historical Center: Preliminary Principles - Comparison of 1789 & 1973 versions

Preliminary Principles

As noted in an early printing of the Form of Government for the Presbyterian Church in the U.S.A., the "Preliminary Principles," with the exception of the first sentence, were originally composed by the Synod of New York and Philadelphia, and prefixed to their Form of Government, as published by that body in 1788. "In that year, after arranging the plan on which the Presbyterian Church is now governed, the Synod was divided into four Synods, and gave place to the General Assembly, which met for the first time in 1789."
At its formation, the Presbyterian Church in America (PCA) was careful to institute these same Principles at the forefront of its Book of Church Order. As noted in one recent PCA study:

"Since the 16th Century Protestant Reformation, there have been numerous Reformed denominations with varying forms of church polity -- some more hierarchical and others more democratic. These eight principles were originally adopted by the first American General Assembly in 1789. Our American Presbyterian forefathers had come to America with fresh memories of the persecutions under the Act of Supremacy fostered by Henry VIII in England. They did not want to form a denomination that was governed "from the top down" but "from the bottom up."
"In 1787, when the original four Synods agreed to have a General Assembly, they appointed a Committee to first draft a series of Preliminary Principles to be approved before the Book of Church Order was written. This Committee worked for a year and presented these eight Preliminary Principles to the meeting of the Synods in 1788. These Preliminary Principles were approved so that the denomination would not be hierarchical in its polity. They then appointed a committee to draft a Book of Church Order based on these eight Preliminary Principles. This Book of Church Order was adopted at the first American Presbyterian General Assembly in 1789.
"It is interesting to note that by 1973 .... after we had decided to separate from the PCUS and before the PCA was actually formed, we called our group THE CONTINUING CHURCH, meaning that we intended to organize a denomination continuing the polity that our American forefathers adopted in 1789 based on these eight principles."
[excerpted from the Minutes of the 30th General Assembly of the Presbyterian Church in America, page 111.]

Comparison of versions of the Preliminary Principles
Presbyterian Church in the U.S.A., 1789	Presbyterian Church in America, 1973	Orthodox Presbyterian Church 1936
The Presbyterian Church in the United States of America, in presenting to the Christian public the system of union, and the form of government and discipline which they have adopted, have thought proper to state, by way of introduction, a few of the general principles by which they have been governed in the formation of the plan. This, it is hoped, will, in some measure, prevent those rash misconstructions, and uncandid reflections, which usually proceed from an imperfect view of any subject; as well as make the several parts of the system plain, and the whole perspicuous and fully understood. They are unanimously of opinion:	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:	The Presbyterian Church of America in setting forth the Form of Government which it maintains as being founded upon and agreeable to the Word of God, reiterates, by way of introduction, several great principles which are basic to the Presbyterian form of church government: [Note: The original name of the Orthodox Presbyterian Church was the "Presbyterian Church of America."]
I. That "God alone is Lord of the conscience; and hath left it free from the doctrines and commandments of men, which are in any thing contrary to his word, or beside it, in matters of faith or worship:" Therefore, they consider the rights of private judgment, in all matters that respect religion, as universal, and unalienable: they do not even wish to see any religious constitution aided by the civil power, further than may be necessary for protection and security, and, at the same time, equal and common to all others.	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.	I. That "God alone is Lord of the conscience; and hath left it free from the doctrine and commandments of men, which are in any thing contrary to his word, or beside it, in matters of faith or worship:" Therefore, we consider the rights of private judgment, in all matters that respect religion, as universal, and unalienable: we do not even wish to see any religious constitution aided by the civil power, further than may be necessary for protection and security, and, at the same time, equal and common to all others.
II. That, in perfect consistency with the above principle of common right, every Christian church, or union or association of particular churches, is entitled to declare the terms of admission to its communion, and the qualifications of its ministers and members, as well as the whole system of its internal government which Christ hath appointed: that, in the exercise of this right, they may, notwithstanding, err, in making the terms of communion either too lax or too narrow: yet, even in this case, they do not infringe upon the liberty, or the rights, of others, but only make an improper use of their own.	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.	II. That, in perfect consistency with the above principle of common right, every Christian Church, or union or association of particular churches, is entitled to declare the terms of admission to its communion, and the qualifications of its ministers and members, as well as the whole system of its internal government which Christ hath appointed: that, 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 make an improper use of its own.
III. That our blessed Saviour, for the edification of the visible Church, which is his body, hath 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; and, that 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.	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.	III. That our blessed Saviour, for the edification of the visible Church, which is his body, hath 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; and, that 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.
IV. That truth is in order to goodness; and the great touchstone of truth, its tendency to promote holiness; according to our Saviour's rule, "by their fruits ye shall know them:" And that no opinion can be either more pernicious or absurd, than that which brings truth and falsehood upon a level, and represents it as of no consequence what a man's opinions are. On the contrary, they are persuaded, that 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.	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.	IV. That truth is in order to goodness; and the great touchstone of truth, its tendency to promote holiness; according to our Saviour's rule, "by their fruits ye shall know them:" And that no opinion can be either more pernicious or absurd, than that which brings truth and falsehood upon a level, and represents it as of no consequence what a man's opinions are. On the contrary, they are persuaded, that 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.
V. That, while under the conviction of the above principle, they think it necessary to make effectual provision, that all who are admitted as Teachers be sound in the faith; they also believe, that there are truths and forms with respect to which men of good characters and principles may differ. And, in all these they think it the duty, both of private Christians and societies, to exercise mutual forbearance towards each other.	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.	V. That, while under the conviction of the above principle, they think it necessary to make effectual provision, that all who are admitted as teachers, be sound in the faith; we also believe that there are truths and forms, with respect to which men of good characters and principles may differ. And in all these we think it the duty, both of private Christians and societies, to exercise mutual forbearance towards each other.
VI. That, though the character, qualifications, and authority of church-officers, are laid down in the Holy Scriptures, as well as the proper method of their investiture and institution; yet the election of the persons to the exercise of this authority, in any particular society, is in that society.	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.	VI. That though the character, qualifications, and authority of church officers, are laid down in the Holy Scriptures, as well as the proper method of their investiture and institution; yet the election of the persons to the exercise of this authority, in any particular society, is in that society.
VII. That all church-power, whether exercised by the body in general, or, in the way of representation, by delegated authority, is only ministerial and declarative: That is to say, that the Holy Scriptures are the only rule of faith and manners; that no church-judicatory ought to pretend to make laws to bind the conscience, in virtue of their own authority; and that all their decisions should be founded upon the revealed will of God. Now, though it will easily be admitted, that all synods and councils may err though the frailty inseparable from humanity; yet there is much greater danger from the usurped claim of making laws, than from the right of judging upon laws already made, and common to all who profess the Gospel; although this right, as necessity requires in the present state, be lodged with fallible men.	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.	VII. That all church power, whether exercised by the body in general, or, in the way of representation, by delegated authority, is only ministerial and declarative; that is to say, that the Holy Scriptures are the only rule of faith and manners; that no church judicatory ought to pretend to make laws to bind the conscience, in virtue of its own authority; and that all its decisions should be founded upon the revealed will of God. Now though it will easily be admitted, that all synods and councils may err, though the frailty inseparable from humanity; yet there is much greater danger from the usurped claim of making laws, than from the right of judging upon laws already made, and common to all who profess the gospel; although this right, as necessity requires in the present state, be lodged with fallible men.
VIII. Lastly, That, if the preceding scriptural and rational principles be steadfastly adhered to, the vigour and strictness of its discipline will contribute to the glory and happiness of any church. 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 universal.	8. If the preceding scriptural principles be steadfastly adhered to, the vigor and strictness of disciplines will contribute to the glory and well-being of the Church. Since ecclesiastical discipline derives its force only from the power and authority of Christ, the great Head of the Church Universal, it must be purely moral and spiritual in its nature.	VIII. Lastly, that, if the preceding Scriptural and rational principles be steadfastly adhered to, the vigour and strictness of its discipline will contribute to the glory and happiness of any Church. 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 universal.