Principles of Government

​The Church, 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 cardinal principles which are basic to and regulative of its form of church government. 

•  "God alone is Lord of the conscience" and "hash 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 judgement, in all matters that respect religion, as universal and inalienable. We do not even wish to see any religious institution aided by the civil power further than may be necessary for protection and security and, at the same time, be equal and common to all others.
•  In perfect consistency with the above principle of common right, every Christian Church, or union or association of Christian 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 liberty and rights. 
• Our blessed Saviour, for the edification of the visible Church, which is His body, 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  
• Truth leads to goodness; the great touchstone of truth is its tendency to promote holiness; according to our Saviour's rule, "by their fruits ye shall know them." No opinion can be either more pernicious or more 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, we 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. 
• Under the conviction of the above principle, we 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 character and principles may differ. And in all these we think it the duty both of private Christians and societies to exercise mutual forbearance toward each other. 
• 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 persons to the exercise of this authority, in any particular society, is in that society. 
• 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, the Holy Scriptures are the only rule of faith and conduct; no church court ought to pretend to make laws to bind the conscience in virtue of its own authority; all its decisions should be founded upon the revealed will of God. Now though it will be easily admitted, that all synods and councils may err through 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. 
• If the preceding Scriptural and rational principles are 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 accompanied by 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.