The moment we open the inspired history of the apostolic age, we find a style of speaking concerning the officers of the Church, and a statement of facts, which evince, beyond all controversy, that the model of the synagogue was that which was then adopted, and which was left in universal use when inspired men surrendered the Church to their successors. We find preaching the Gospel, “feeding the sheep and the lambs” of Christ, and administering the Christian sacraments, the highest offices entrusted to the Ministers of Christ. We find a plurality of “Elders,” by divine direction, ordained in every church. In no instance, in the whole New Testament, do we find an organized congregation under the watch and care of a single officer. Further, we find “Bishop” and “Elder,” titles given, interchangeably, to the same persons; plainly showing that the term “Bishop,” in the apostolic age, was the title which designated the pastor or “overseer,” of a single flock or church. We find in the New Testament history, no trace of prelacy. All priority or pre-eminence among the ministers of Christ is expressly rebuked and forbidden.

“The Government of the Presbyterian Church” by Samuel Miller quoted in Paradigms in Polity: Classic Readings in Reformed and Presbyterian Church Government, 78-79.

Q. With what then should we be content? — A. With everything which God in his providence orders for our lot, whether pleasant or afflicting, Heb. 13:5.

Q. What manner of contentment with our lot is required of us? — A. Full contentment, Heb. 13:5.

Q. What is full contentment? — A. Contentment complete in its parts, and carried to the highest degree.

Q. Of how many parts doth full contentment consist? — A. Four; self-denial, readiness to take up our cross, holy carelessness about this world, and satisfaction with our condition in it, Phil. 4:6-7; Matt. 26:24.

. . .

Q. What is meant by a holy carelessness about this world? — A. Our reckoning all worldly enjoyment nothing in comparison to God; and in the diligent use of means, leaving it wholly to him to carve our lot in it.

John Brown of Haddington, Questions and Answers on the Shorter Catechism, 274.

Conscience is a sense of right and wrong by which one evaluates his own thoughts and behavior. When one follows his conscience, he feels a measure of contentment; when he violates his conscience, he feels distress. Conscience is natural to man, and implies his accountability to God, but it is not the rule of faith and practice. Conscience shows the work of the law written on the heart, but is distorted by the work of Satan, by man’s sinful nature, and by the ungodly standards of the world. The Christian’s
conscience is to be directed by God’s revealed law, under the illumination of the Holy Spirit, with due attention to the teaching and admonition of the brethren. Although conscience is not infallible, a person should not do what he believes to be wrong. Rom. 2:14 15; 2 Cor. 4:4; 1 Tim. 4:2-3; Rom. 12:1-2; Matt. 15:9; 2 Tim. 3:16-17; Ps. 143:10; Rom. 8:5-9; Col. 3:16; Rom. 14:14, 23.

RPCNA Testimony, Chapter 20, Paragraph 4.

RPCNA Covenant of Communicant Membership

1. Do you believe the Scriptures of the Old and New Testaments to be the Word of God, the only infallible rule for faith and life?
2. Do you believe in the one living and true God—Father, Son, and Holy Spirit, as revealed in the Scriptures?
3. Do you repent of your sin; confess your guilt and helplessness as a sinner against God; profess Jesus Christ, Son of God, as your Saviour and Lord; and dedicate yourself to His service: Do you promise that you will endeavor to forsake all sin, and to conform your life to His teaching and example?
4. Do you promise to submit in the Lord to the teaching and government of this church as being based upon the Scriptures and described in substance in the Constitution of the Reformed Presbyterian Church of North America? Do you recognize your responsibility to work with others in the church and do you promise to support and encourage them in their service to the Lord? In case you should need correction in doctrine or life, do you promise to respect the authority and discipline of the church?
5. To the end that you may grow in the Christian life, do you promise that you will diligently read the Bible, engage in private prayer, keep the Lord’s Day, regularly attend the worship services, observe the appointed sacraments, and give to the Lord’s work as He shall prosper you?
6. Do you purpose to seek first the kingdom of God and His righteousness in all the relationships of life, faithfully to perform your whole duty as a true servant of Jesus Christ, and seek to win others to Him?
7. Do you make this profession of faith and purpose in the presence of God, in humble reliance upon His grace, as you desire to give your account with joy at the Last Great Day?

Q. Who ought to maintain and promote their own good name? — A. All men, especially ministers, magistrates, and professors, Luke 1:6; Sam. 23:4.

Q. Why ought ministers, magistrates, and professors, especially to maintain and promote their own good name? — A. Because the blemishes in their character principally tend to the blasphemy of God’s name, and do harden others in their sin, 2 Sam. 12:14.

Q. In respect of whom are we to maintain and promote our neighbor’s good name? — A. In respect of ourselves and others, Rom. 12:19, 1 Sam. 23:14.

John Brown of Haddington, Questions and Answers on the Shorter Catechism, 266.

Christ has appointed in His Word a particular form of government for the visible church. It is government by elders (Greek: presbyters) and is therefore called presbyterian. Each congregation should be ruled by a session of ordained elders, elected by the membership of the congregation. Acts 15:22; Acts 14:23; Acts 13:1-4; Eph. 5:23; Col. 1:18; 2 Cor. 8:19; 1 Tim. 3:1-7. (See Testimony, chap. 31, par. 3; and Directory for Church Government, chap. 3, sect. I and II, and chap. 4.)

RPCNA Testimony, Chapter 25, Paragraph 7

In writing both to Titus and Timothy the apostle speaks of ordination of bishops and of deacons, but says not a word of the ordination of presbyters; for the fact is that the word bishops includes presbyters also.

Jerome’s Letter CXLVI to Evangelus quoted in Paradigms in Polity: Classic Readings in Reformed and Presbyterian Church Government, 59.

The soil in which our growth in Christ normally occurs is worship, especially corporate worship by the gathered people of God, whether that happens in a tiny house church in Nepal, a cathedral in Italy, a megachurch in Korea, or a neighborhood congregation in Nebraska.

Kelly M. Kapic, Christian Life, 27.

Let me bring you in on a secret: The way most people become Trinitarian — and this is true from the earliest apostles and disciples to Christians in Sri Lanka today, for women and men, young and old, rich and poor, educated and illiterate — is that we experience the life-giving power of the Spirit who unites us to the crucified and risen Savior as we learn to rest in the deep love of the Father. People become Trinitarian because they experience the Trinity. No matter how nervous that may make Presbyterians like me, it’s still true. It is both a gift and a calling by God.

Kelly M. Kapic, Christian Life, 26.

A faithful theology of Christian life must create space for practices that are normative for everyone as well as space for particular, contextual differences within the body of Christ. We must not make what is historically contingent normative, nor should we ignore what is enduring and essential for all settings. God is consistent in his character and his call on our lives in a way that transcends our particularities without belittling them.

Kelly M. Kapic, Christian Life, 23.