This text was modernized for readability using Gemini 2.5 Pro in June 2025. It takes some liberties of shortening and summarizing the longer thoughts of the original edition.
Ecclesiastical polity, also known as church government or discipline, is simply the form and order that must be observed in the church of Christ on earth. This applies both to the church's formation and to all the administrative duties that are to be performed within it.
Church government can be looked at in two ways: first, the essential parts of that government, and second, its necessary circumstances. The essential parts of government are prescribed in the Word. This is because the Lord Jesus Christ, the king and lawgiver of His church, was just as faithful in God’s house as Moses was. Furthermore, the Holy Scriptures are now so complete that they can make the man of God perfect and fully equipped for every good work, and therefore they are certainly sufficient for the proper ordering of God’s house.
All the parts of church government are exactly described in the Word of God. As parts of instituted worship, they fall under the second commandment and are therefore to continue as one and the same until the appearing of our Lord Jesus Christ, as a kingdom that cannot be shaken. Consequently, it is not within the power of any person, officer, church, or government in the world to add, subtract, or alter anything about it in the slightest measure.
The necessary circumstances, such as time and place, which relate to order and decency, are not left to human discretion in such a way that people may impose their own inventions upon the churches. These circumstances are limited by many general principles in the Word. Regarding their substance, they must not be acts of worship themselves, nor can they be separated from worship. Regarding their purpose, they must be done for edification. Regarding their manner, they must be done decently and in order, according to the nature of the acts themselves and the customs of both civil and church life. Indeed, these circumstances are specifically determined to be done in a way that, all things considered, is most helpful for edification. Therefore, if there is no human error in determining these circumstances, that determination should be considered as if it were divinely appointed.
The universal (catholic) church is the entire company of those who are elected, redeemed, and, in God’s timing, effectively called from a state of sin and death to a state of grace and salvation in Jesus Christ.
This church is either triumphant or militant. The triumphant church is the multitude of those who are glorified in heaven. The militant church is the multitude of those who are fighting against their enemies on earth.
This militant church is to be considered as both invisible and visible. It is invisible in respect to the members' relationship with Christ as a body to its head, being united to Him by the Spirit of God and by the faith in their hearts. It is visible in respect to the profession of their faith, both as individuals and in particular churches. In this way, an entire universal visible church may be acknowledged.
The members of the militant visible church are considered either as not yet in a formal church order or as living according to the church order of the gospel. When in order, they enjoy, in addition to the spiritual union and communion common to all believers, a political and ecclesiastical union and communion. Thus, we deny the existence of a single, politically organized, universal visible church.
The state of the members of the militant visible church who lived in order was: before the Law of Moses, familial (in families); under the Law, national; and since the coming of Christ, only congregational. (We do not approve of the term "independent.") Therefore, a church is neither national, provincial, nor classical.
A Congregational church, by Christ's institution, is a part of the militant visible church. It consists of a company of saints by calling, united into one body by a holy covenant, for the public worship of God and for the mutual edification of one another in the fellowship of the Lord Jesus.
The members of a visible church are saints by calling.
By "saints," we mean:
Those who have not only learned the principles of religion and are free from gross and public scandals, but who also, along with their profession of faith and repentance, live in blameless obedience to the Word. They can, in charitable judgment, be considered saints by calling, even if some of them are inwardly false and hypocritical.
The children of such parents are also holy.
The members of churches, even if properly established, may in time degenerate and become corrupt and scandalous. Although this should not be tolerated, their continued presence, due to a failure to execute discipline, does not immediately dissolve the church's existence, as is apparent in the church of Israel and the churches of Galatia, Corinth, Pergamus, and Thyatira.
Regarding its size, the church should not have more members than can ordinarily meet together conveniently in one place, nor should it have fewer members than can conveniently carry out church work. For this reason, when Scripture mentions saints in a town with one congregation, it usually calls them "The Church," but when it speaks of saints in a nation with multiple congregations, it calls them "Churches."
It is reasonable to think that every church appointed by Christ had a ministry appointed for it. Yet it is plain that Christ appointed no ordinary officers for any other type of church than a congregational one, with elders appointed to feed that particular flock over which the Holy Ghost had made them overseers.
Saints by calling must have a visible, political union among themselves, or else they are not yet a particular church, as the metaphors of a body, a building, or a house show.
Particular churches can only be distinguished from one another by their forms: Ephesus is not Smyrna, nor Pergamus, Thyatira, but each is a distinct society of itself, having officers of its own, virtues of its own, and corruptions of its own.
This form is the visible covenant, agreement, or consent by which members give themselves to the Lord and to one another to observe the ordinances of Christ together in the same society. We see no other way for members to have mutual church power over one another.
This voluntary agreement, consent, or covenant, although best when most explicit, has its substance kept wherever there is a real agreement of faithful persons to meet constantly in one congregation for public worship and their mutual edification.
Since this form is a mutual covenant, it follows that the basis of a church is not faith in the heart (which is invisible), nor a mere profession of faith (which doesn't distinguish between churches), nor living in the same area (atheists can live with believers), nor baptism (which presupposes a church).
All believers ought, as God gives them opportunity, to endeavor to join a particular church in respect of the honor of Jesus Christ, their own good of communion, their perseverance in God's commandments, and for the benefit of their children.
The first subject of church power is either supreme or subordinate. The supreme power belongs to the Lord Jesus Christ. The subordinate, or ministerial, power is either extraordinary (apostles, prophets, evangelists) or ordinary (every particular Congregational church).
Ordinary church power is either the power of office (proper to the eldership) or the power of privilege (belonging to the congregation). The power of privilege resides formally and directly in the congregation from Christ. The power of office does not reside formally in the congregation but is said to be "in them" only in that they designate the persons for the office, and those officers alone are to exercise this power.
Since a church is a company of people combined by covenant for the worship of God, it is clear that a church can exist in its essence without any officers.
Nevertheless, though officers are not absolutely necessary for the simple existence of churches, they are ordinarily necessary for their well-being. The Lord Jesus has appointed officers, which He would not have done if they were not useful and needful for the church.
These officers were either extraordinary (apostles, prophets, evangelists) or ordinary (elders and deacons). The extraordinary offices ended with the apostles themselves.
Of the elders (also called bishops), some attend chiefly to the ministry of the Word as pastors and teachers, while others attend especially to rule and are therefore called ruling elders.
The offices of pastor and teacher appear to be distinct. The pastor's special work is to focus on exhortation and a word of wisdom; the teacher's is to focus on doctrine and a word of knowledge. Both are to administer the seals of the covenant.
Since both pastors and teachers are given by Christ for the perfecting of the saints and the edifying of His body, the church, we consider both to be church officers, not the pastor for the church and the teacher only for the schools. However, we gladly acknowledge that schools are lawful and necessary for training those who may later be called to office.
The ruling elder's office is distinct from that of pastor and teacher. Ruling elders are not so named to exclude pastors from ruling, as governing is common to all of them; however, attending to the Word is unique to pastors and teachers.
The ruling elder's work is to join with the pastor and teacher in acts of spiritual rule distinct from the ministry of the Word and sacraments. This includes admitting and dismissing members, preparing matters for the church, moderating assemblies, guiding the church, preventing disorderly conduct, healing offenses, admonishing the flock, and visiting the sick.
The office of a deacon is instituted by the Lord Jesus. Scripture tells us their qualifications. Their work is to receive the offerings of the church, keep the treasury, and with it serve the Lord's table, the ministers' table, and the table of those in need.
Since the deacon's office is limited to the care of the church's temporal goods, it does not extend to the administration of spiritual things, like the Word and sacraments.
The apostle's ordinance and the church's practice commend the Lord's Day as a fit time for the saints' contributions.
The instituting of all these offices is the work of God Himself. Therefore, officers that He has not appointed are altogether unlawful and are to be seen as mere human inventions, to the great dishonor of Christ.
The Lord has appointed ancient widows, where they may be had, to minister in the church by attending to the sick and giving aid to them and others in similar need.
No man may take the honor of a church office upon himself, but only he who is called by God, as Aaron was.
The call to office is either immediate, by Christ Himself (a manner of calling which has ended), or mediate, by the church.
It is proper that before anyone is ordained or chosen as an officer, they should first be tested and proven, because hands should not be laid upon anyone suddenly, and both elders and deacons must have an honest and good reputation.
They are to be tested on the gifts and virtues that Scripture requires for their positions.
Officers are to be called by the churches they will serve. The preservation of this power is so important that the churches exercised it even in the presence of the apostles.
A church, being free, cannot become subject to anyone except by a free election. Yet when the people choose someone to be over them in the Lord, they become subject to them and most willingly submit to their ministry.
Gal 5:13. Heb 13:17.
If the church has the power to choose its officers, then in cases of clear unworthiness or misconduct, it also has the power to depose them.
We judge it to be very conducive to the well-being and communion of churches that, where it can be done conveniently, neighboring churches are consulted and their help is used in the testing of church officers before their election.
The choice of church officers does not belong to civil magistrates, diocesan bishops, or patrons. Scripture is entirely silent about them having any such power.
Church officers are not only to be chosen by the church, but also to be ordained by the laying on of hands and prayer. For the ordination of elders, fasting should also be included.
We consider this ordination to be nothing other than the solemn act of placing a man into the office to which he already had a right by election. Ordination, therefore, should follow, not precede, election. The essence of the outward call of an ordinary officer is in his free election by the church and his acceptance of it.
In churches where there are elders, the laying on of hands in ordination is to be performed by those elders.
In churches where there are no elders, the laying on of hands may be performed by some of the brethren, orderly chosen by the church for this purpose. For if the people may elect officers (which is the greater act), they may much more impose hands in ordination (which is the lesser).
Nevertheless, in churches where there are no elders and the church so desires, we see no reason why the laying on of hands may not be performed by the elders of other churches.
Church officers are officers to one particular church, over which the Holy Ghost has made them overseers.
A person who is clearly released from his office-relation to the church he served can no longer be considered an officer, nor can he perform any act of office in any other church, unless he is again orderly called to office. When that happens, the laying on of hands should be used for him again.
Supreme and lordly power over all the churches on earth belongs only to Jesus Christ, who is the King and Head of the church.
A company of professed believers, ecclesiastically confederate, is a church before they have officers. Even in that state, subordinate church power under Christ is delegated to them, as it is natural for all bodies to have sufficient power for their own preservation.
The government of the church is a mixed government. In respect to Christ, the Head, it is a monarchy. In respect to the body of the church, it resembles a democracy. In respect to the presbytery (the eldership), it is an aristocracy.
The sovereign power peculiar to Christ is exercised by:
Calling the church
Instituting ordinances
Giving laws
Giving power and life to all His institutions, and
Protecting His church from all enemies.
The power granted by Christ to the body of the church is a privilege exercised in choosing their own officers, admitting their own members, and therefore in removing any from their fellowship, proceeding to public censure as an offense may require.
If an elder offends incorrigibly, the church that had the power to call him to office also has the power to remove him from his office and, if he remains stubborn, to cast him out as any other member.
Church government is placed by Christ in the officers of the church (rulers), yet in case of poor administration, they are subject to the power of the church.
The power Christ has committed to the elders is to feed and rule the church, and to call the church together on any weighty occasion. Members may not oppose the judgment of the elders without sufficient and weighty cause.
It also belongs to the elders to examine officers or members before they are received, to receive accusations, to prepare them for the church's hearing, and to pronounce sentence with the church's consent. Lastly, they have power to bless the people in the name of the Lord.
This power of government in the elders does not harm the power of privilege in the brotherhood; they can sweetly agree together.
From these premises, it follows that in a rightly-ordered church, all church acts proceed as a mixed administration. No church act can be completed without the consent of both the eldership and the brotherhood.
The apostle concludes that necessary and sufficient maintenance is due to ministers of the Word from the law of nature, the law of nations, the law of Moses, and the rule of common reason.
The Scriptures require this maintenance as a required duty and a due debt, not as a matter of charity or free gift.
The apostle (Gal 6:6) does not leave it arbitrary what or how much a man shall give; the proportion, as well as the duty itself, is prescribed by the Lord.
Not only members of churches, but all who are taught the Word are to contribute to him who teaches. In case congregations are unable to maintain their officers, other churches should assist them. The church is also to provide for the maintenance of the families of officers who have died or become disabled.
The doors of Christ's churches are not so wide open that all sorts of people may freely enter. Those who are admitted as members ought to be examined and tested first.
The things required in all church members are repentance from sin and faith in Jesus Christ, and these are the things on which men are to be examined at their admission.
The weakest measure of faith is to be accepted in those desiring admission, because weak Christians, if sincere, have the substance of faith required and have the most need of the ordinances. Severity of examination is to be avoided.
If any, through excessive fear or other weakness, are unable to publicly share their testimony, it is sufficient that the elders, having received private satisfaction, relate it publicly before the church, with the person assenting.
A personal and public confession and declaration of God's work on the soul is lawful, expedient, and useful.
This profession must be made by those who were never in a church before, and the same may also be lawfully required of those who were formerly members of another church.
The same kind of trial is required from those members who were born in the church and baptized in their infancy. When grown, they must be examined and manifest their faith by an open profession before being received to the Lord's Supper.
Church members may not remove from the church as they please, nor without just and weighty cause, for they are commanded not to forsake the assembling of themselves together.
It is the duty of church members to consult with their church about their removal. They who are joined with consent should not depart without consent, unless forced to.
If a member's departure is manifestly unsafe and sinful, the church may not consent to it. If the case is doubtful and the person cannot be persuaded, it seems best to leave the matter to God and not forcibly detain him.
Just reasons for a member's removal are:
If he cannot continue without partaking in sin.
In case of persecution.
In case of a real lack of competent subsistence elsewhere. In such cases, a member may lawfully remove.
To separate from a church out of contempt, covetousness, schism, lack of love, or a spirit of contention is unlawful and sinful.
Members who have orderly moved their residence ought to join the church where they now live, if possible.
Order requires that a moving member have letters of testimonial and dismission from his current church to the one he desires to join. Until he is received into another church, he remains a member of his former one.
If a member is called to move only for a time, letters of recommendation are required for communion with that church.
Such letters of recommendation and dismission are for the benefit of the person and the satisfaction of the church receiving him.
The censures of the church are appointed by Christ for preventing and healing offenses, reclaiming brethren, deterring others, purging out sin, vindicating Christ's honor, and preventing God's wrath.
If an offense is private, the offender should repent to the offended brother. If not, the offended should admonish him privately, then with one or two more, then tell the church. If he remains obstinate, he is to be excommunicated.
But if the offense is public and heinous from the start, the church is to cast out the offender without such gradual proceeding.
In dealing with an offender, care must be taken to be neither too strict nor too lenient. The process should be done with a spirit of meekness, yet we must not heal the wounds of our brethren slightly.
While the offender remains excommunicated, the church is to refrain from all member-like spiritual communion and all familiar civil communion with him, beyond what is necessary.
Excommunication is a spiritual punishment and does not affect civil rights. Since heathens may hear the Word, we acknowledge the same liberty may be permitted to excommunicated persons. We are to admonish him as a brother.
If the Lord blesses the censure so that the offender testifies to his repentance with humble confession, the church is then to forgive, comfort, and restore him.
Allowing scandalous people to continue in fellowship is a great sin. Nevertheless, the godly are not to immediately separate from their church because of the presence of unworthy members whom they cannot remove, but should do their duty to see them disciplined.
Although churches are distinct and equal, with no dominion over one another, all churches ought to preserve communion with one another, because they are all united to Christ.
The communion of churches is exercised in several ways:
By mutual care.
By consultation.
By admonition.
By participation in ordinances.
By recommendation.
By providing relief and support.
When a company of believers intends to form a church, it is proper that they inform the neighboring churches of their intent and desire their presence, help, and right hand of fellowship.
There is also a way of propagating churches. When a church grows too numerous, it is fitting to form a new church out of the old one, sending forth members who are willing to go and procuring officers for them.
We acknowledge synods, orderly assembled according to the pattern of Acts 15, as an ordinance of Christ. Though not absolutely necessary for the existence of churches, they are often necessary for their well-being.
Synods are spiritual and ecclesiastical assemblies. Their cause under Christ is the power of the churches sending forth their elders and other messengers, who, in debating and determining matters of religion, carry out the proper acts of a synod.
Magistrates have power to call a synod by asking the churches to send their messengers. But the constituting of a synod is a church act and may be done by the churches even when civil magistrates are enemies to them.
It belongs to synods to determine controversies of faith and bear witness against corruption. They are not to exercise church censures by way of discipline or any other act of church authority.
A synod's directions, so far as they are consistent with the Word of God, are to be received with reverence and submission.
Because it is difficult for many churches to assemble all their members, they may assemble by delegates. It is fitting that elders be chosen, yet synods are to consist of both elders and other gifted church members sent by the churches.
It is lawful and necessary for Christians to gather into churches and exercise all the ordinances of Christ, even if the consent of the magistrate cannot be had.
Church government stands in no opposition to civil government. It does not encroach upon the authority of civil magistrates but rather strengthens it and encourages the people to yield more hearty obedience.
The power of magistrates is not for restraining churches or any other good works, but for helping and furthering them. Therefore, the consent of magistrates, when it can be had, is not to be slighted.
It is not in the power of magistrates to compel their subjects to become church members. Those whom the church is to cast out, the magistrate ought not to thrust into the church or hold them there.
As it is unlawful for church officers to meddle with the sword of the magistrate, so it is unlawful for the magistrate to meddle with the work proper to church officers.
It is the duty of the magistrate to take care of matters of religion and to use his civil authority to see that the duties of the first table of the law (concerning God) are observed, as well as the duties of the second table (concerning man).
The object of the magistrate's power is not things that are merely inward (like unexpressed opinions), but only things acted out by the outward man concerning acts commanded and forbidden in the Word.
Idolatry, blasphemy, heresy, open contempt of the Word, profanation of the Lord's day, and disturbing the peaceable exercise of worship are to be restrained and punished by civil authority.
If any church becomes schismatical or walks obstinately in a corrupt way contrary to the Word, the magistrate is to put forth his coercive power as the matter shall require.