Church
Government - Puritan
Hard Drive
Chapter 1
To many readers, the subject of church government will not seem terribly
exciting. Judging from the lack of contemporary literature on the topic, one
might conclude that church
polity is not very important. Yet, if the truth were known, many of the
practical problems facing the church are the result of an abandonment of
scriptural church polity.
The church is not a mere social club. The church is the kingdom of Christ
(Col. 1:13), subject to his rule. In the Bible, the Lord has established an ecclesiastical
government by which his people are to be ruled. Just as Christ has
instituted civil government to ensure civil order, so he has established
ecclesiastical government to preserve order in the church (1 Cor. 14:33). A man
is not free to dispense with the church's government anymore than he is at
liberty to disre gard the civil authorities.
We do not contend that the divine
order for church government extends to every detail. Obviously, the Lord
did not mandate how many times the elders of the church must meet each month;
nor did he prescribe any particular attire for them to wear while performing
their official duties. Such incidentals are adapted to the needs and exigencies
of the time and place, "according to the general rules of the word, which
are always to be observed."[1] Nevertheless, the
scriptures do provide an overall plan of government which the church must
follow if she is to remain faithful to her Lord. Therefore, it is important to
examine biblical principles of church polity.
This booklet will explore several features of church
government which men are obligated to receive as scriptural institutions.
These tenets are: (1.) scriptural church officers; (2.) church courts; (3.)
confessional standards; and (4.) biblical church membership. These principles
combine to form the distinctive nature of presbyterian polity.
Presbyterian government exists wherever these features are present. It
should be noted that some churches which uphold presbyterian order are not
presbyterian in name; this is the case with many churches coming out of the
Continental Reformation. Nevertheless, these churches are still presbyterian
because they adhere to biblical principles regarding church officers,
ecclesiastical courts, confessional standards, and church membership.
The distinctive features of presbyterianism stand in opposition to several
tendencies which presently threaten order in the church. One tendency is the
concentration of power into the hands of a select number of ecclesiastical
heavyweights. Both the hierarchy of Popery, and the Baptist inclination to
exalt the pastor into a dictatorial role, flow from failure to adhere to the
rule of elders who stand on a parity with one another.
Even among "conservative" Presbyterian denominations, there has
been a steady erosion of the parity of the eldership. Judicial appeals are
handled by standing judicial commissions. Most routine administrative business
is conducted through denominational bureaucracies run by coordinators,
committee-men, and staff members who are not even church officers. Thus, an
ecclesiastical hierarchy exists which is effectively insulated from the review
and control of church judicatories. This organizational structure bears more
resemblance to prelacy than to scriptural, presbyterian principles.
An especially pernicious tendency in contemporary America is the growth of
independency. A multitude of churches exist which militantly proclaim their
autonomy. They arrogantly boast of no connection or common government with any
other ecclesiastical assembly; it is as though they believe that schism is a
virtue. An outgrowth of independency is the development of an entire industry
of para-church agencies and self-appointed ministers.
Membership in the church is viewed as a matter of small significance: a
person may attend regularly without ever joining a church anywhere or incurring
any particular obligations. Members are free to adopt virtually any belief or
lifestyle, according to their own individual preferences. Even open scandals
and doctrinal aberration are allowed to continue without any corrective action
from the church. In the last analysis, the situation in these so-called
churches is nothing short of ecclesiastical anarchy. A proper resort to church courts and scriptural
confessionalism could cure churches from these maladies of independency.
Over 150 years ago, Professor Samuel Miller (of Princeton Seminary) wrote:
It is plain, from the word of God, as well as from uniform experience, that the government of the Church is a matter of great importance; that the form as well as the administration of that government is more vitally connected with the peace, purity and edification of the church, than many Christians appear to believe; and, of consequence, that it is no small part of fidelity to our Master in heaven to "hold fast" the form of ecclesiastical order , as well as the "form of sound words" which he has delivered to the saints (2 Tim. 1:13).[2]
May men everywhere labor to restore biblical government to the church in
faithfulness to Christ, for the good of the church, and to the glory of God.
Footnotes for Chapter 1
1. Westminster Confession of Faith, 1:6.
2. Samuel Miller, An Essay, on the Warrant, Nature and
Duties of the Office of the Ruling Elder, in the Presbyterian Church (New York: Jonathan Leavitt; Boston: Crocker &
Brewster, 1832), p. 20. Cited hereafter as The Ruling Elder.
Copyright ©1983, 1994 by Kevin Reed
Church Government - Puritan Hard Drive