CHAPTER 7
CHAPTER 7
For myself I am not in this difficulty. The Apostle Peter speaks of elders in a way which by no means implies the idea of an official nomination. “The elders who are among you I exhort, who am also an elder.” In like manner he adds, “Likewise ye younger [presbuterois, neoteroi] submit yourselves unto the elder,” 1 Peter 5: 1, 5.
In Acts 15 we find also in the assembly at Jerusalem elders, whose appointment is nowhere related, but who are there on the footing on which Peter expressly put them in his epistle.
I find, in the Epistle to the Hebrews, leaders recognized in their work. So that I doubt not at all, that in the midst of Christians of a Jewish origin the eldership was but a moral matter.
In the First Epistle to the Thessalonians I see that the apostle charges the faithful to take knowledge of those who were working amongst them and who went before them, and exhorts them to esteem them much for their work’s sake; a motive more moral than dependent on their age, although I doubt not this entered into it, save in exceptional cases.
In the Epistle to the Romans I see persons who go before, faithful ones who in that sense were at the head of others, and who in their turn are exhorted to acquit themselves of it with diligence, in the same way that he had told the Hebrews that they watched over their souls.
[p. 225] We read in the First Epistle to the Corinthians 16: 15: “I beseech you, brethren (ye know the house of Stephanas that it is the firstfruits of Achaia and that they have addicted [devoted themselves in a formal manner] themselves to the ministry of the saints), that ye submit yourselves unto such, and to every one that helpeth with us and laboureth.”
I have then in the word of God very clear authorities for recognizing those who are in the position in question; I have rules for my conduct with regard to them, and for their conduct in the midst of the flock. I profit by them; and the flocks are called to profit by them. They can do so without pretending to be the flock of God,+ whilst a great number of the faithful remain still outside their meeting, and that number among those perhaps who would be elders in reality if all were assembled; and they can do so without falsifying their position in the very serious way which would be the case if they pretended to be that which they are not. They can do it without setting up that which God would put aside if He accomplished a complete work, for that would make them into a sect. They can enjoy according to God, all that God has given them, without denying the state of ruin of the visible Church — a state which has brought ruin on every side and the forgetfulness of which shews, alas! that the conscience is not reached by that which is near to the heart of Christ, and which ought to be to us deeply painful. The author of the tract “Are Elders to be established?” denies the possibility of obedience to the passages which we have just quoted.
I am thoroughly convinced that the foundation thus laid in the word is the surest foundation, and that the walk which is directed according to this is the true walk. Thus, I can respect, according to the measure of their labour, those who are not fully manifested in the way demanded for the office, and without elevating, in a manner hurtful to himself, to a position which he cannot fill to the profit of others, one who does not possess all the qualities demanded for the charge.
To demand the establishment of elders, is at once to plunge oneself into all sorts of questions on the subject of their establishment; our powerlessness must be hidden under fine phrases; and then we fall into a labyrinth of gropings which always end in a clergy.
+I have no objection to the flock being called “church,” save the fear that, in imitation of ancient dissent, the idea might be allowed that it is the church of the place. The word recognizes all the Christians of one place as forming the church of that place.
[p. 226] Who will choose them? Who will establish them? Who will lay on hands? If every one is not agreed, there is a new sect. From the beginning brethren have acted according to the principle which I have drawn as above from the word of God. Perhaps in some places they do not draw from these passages the profit which they might. I think, besides, that in proportion to the fall of the Church the elders came more into prominence. But since that, all is changed. The proposal is to begin anew; and the official nomination raises the question of knowing who will do it, a question to which the word of God will only give you answer by making you feel the absence of those whose authority could resolve it. Not that they resolved it by a revelation (we possess this entire), but by an authority which had been confided to them, and which you do not possess. The pretension of exercising it is either the yoke of popery, or the disorder of some who impose on others and only on those that follow them.
Beside, are they agreed among themselves?
Far from that. If one consults them, I know not which to listen to. One tells me that all is free — that the word is no rule. Another tells me, it so completely is a rule that I can only obey by naming elders. A third tells me, Pastors and elders are the same thing. No, says a fourth; I assure you that the examination of the word shews the contrary. A fifth declares that the Greek word, which means to choose, means to make others vote. This is a mistake, cries a sixth.
At last the conversation is ended by telling me, that if I do not join them I am disobedient and schismatic.
Whom am I to join, pray?
All of us.
On what principle?
We are all agreed.
On what?
To have elders named and to condemn you.
Now I understand: only I ask what authority the word gives to your acts.
It must be done! it must be done!
[p. 227] At last then I understand you; I forgive you, and I pray for you.
Meanwhile, I obey the word in recognizing those who have the rule over us; and I do not pretend to do that which you are pretending to do, without even being agreed amongst yourselves on what the word has said as to this subject, without even being agreed as to whether what it says about it has any authority.
Although they may have not been named, I can recognize those who do a good work, and I would even recognize them in their work, although they had entered thereon irregularly, and although the pretension of reconstituting the Church places them in a position which we cannot recognize as belonging to them.