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Does your church have Elders? How is it governed?
Some quotes from Baptist church history.
- Benjamin Griffith
OF RULING ELDERS
1. Concerning the divine right of the office of ruling elders, there has been considerable doubt and much disputation. We, therefore, had a thought of passing it over in silence; but, on farther consideration, concluded to state briefly the arguments on both sides, then subjoin a few general observations, and so let the churches judge for themselves, and practice as they shall see fit.
2. The scriptures usually adduced to prove the right are the following:
(1.) He that ruleth, let him do it with diligence, Rom. 12. 8.
(2.) God has set in the church governments, I Cor. xii. 28.
(3.) Let the elders that rule well, be counted worthy of double honour, especially they who labour in word and doctrine, I Tim. v. 17.
(4.) Obey them that have the rule over you, and submit yourselves, Heb. xiii. 7, 17.
From the two first scriptures it is argued, that the ruler mentioned must be an officer, because he is mentioned with the other officers, and in contradistinction from them.
And from the last two it is observed, that there must be two kinds of elders, one that rules only, and another who, besides ruling, does also labour in word and doctrine.
3. But it is objected,
(1.) That there is nothing in the two first scriptures but may be accommodated to ministers.
(2.) That the two last may mean the same officer, i. e. a minister, who is said to be worthy of double honour, especially if he labours in his work.
(3.) There is no description given of the qualifications of persons for the office of ruling elders, as there is of bishops and deacons.
(4.) There are no directions how they are to be put in the office.
(5.) It would seem there were no such officers in the church of Ephesus, Acts xx. 19, 28. and of Philippi.
Phil. i. 1. nor in those of Pontus, Galatia, Cappadocia, Asia, and Bithynia. I Pet. i. compared with Chap. v. i. ii.
The observations we meant to make are these:
1. It must be confessed there are some appearances in scripture favourable to the office.
2. If there were none it would stand on a footing with some other things left to human prudence.
3. There is the same necessity for the office, as for that of a deacon, namely, to ease the minister of part of his burden.
4. By means of the office, the minister may avoid some hard thoughts and ill-will, which is very desirable.
5. It is of material advantage to a church, to have at least one among them, capable of bringing matters forward, stating them clearly for consideration, summing up the arguments on both sides in order for a vote, and presiding and maintaining order through the whole.
6. All ministers have not a turn or talents for it, in the degree that might be wished.
7. Some that are not ministers have, in a good degree.
8. Appointing such to this service, will not only invite them to come forward by making it their business, but will also give them a more particular right, and enable them to do more good, by cloathing them with a measure of authority.
- Samuel Jones
A plurality in the bishopric is of great importance for mutual counsel and aid, that the government and edification of the flock may be promoted in the best manner. At stated meetings of the bishopric, the members would report their separate doings, and confer together upon the teachings of scripture, which they would bring forth to the church for its consideration and adoption. Such a body would constitute the proper council of advisers to the church collectively, and to the members individually. Interchangeably each would aid the other in his department, and when necessary, would unite in any one department. Oh, what a blessing would such a bishopric be to a church! But ah! where are we to find men, whose gifts fit them for composing such a bishopric? The answer is given in the passage above referred to. "When he ascended up on high, he led captivity captive, and gave gifts unto men,some apostles, some prophets, some evangelists, some pastors and teachers." To the ascended Redeemer and Head of the churches, must we go for these gifts. For he will be enquired of for them. The churches must desire them. They must understand this part of their divinely instituted order, and must earnestly wrestle with their Lord for the gifts that are necessary to carry it out.
They must be willing to do another thing. This is to afford these gifts a liberal support. The divine command is, "let the elders that rule well, be counted worthy of double honor, especially they that labor in the word and doctrine. For the scripture saith, thou shalt not muzzle the ox that treadeth out the corn. And the laborer is worthy of his hire." I Timothy v: 17, 18. The principle on which compensation is here required to the elders, is obviously correct. It is payment for work done, for service rendered. For "who goeth a warfare at his own charges? Who planteth a vineyard and eateth not of the fruit thereof? Or who feedeth a flock, and eateth not of the milk there-of?" The principle of compensation for service rendered, admits of graduation in the amount, according to the extent and quality of the labor performed. The duties of those elders who do not "labor in the word and doctrine," might be attended to by some, without interfering with their avocations in life, or by others in so small a degree, that a moderate compensation would be sufficient for the service done, whilst a larger remuneration would be necessary for those, who do "labor in the word and doctrine," since such should give themselves wholly to the work, in a profound study of the Bible, and in actual preaching "the truth as it is in Jesus."
Whilst a plurality of bishops is required for each church, the number is not fixed, for the obvious reason, that circumstances must necessarily determine what that number shall be. In a church where more than one cannot be obtained, that one may be appointed upon the principle, that as soon as another can be procured there shall be a plurality. And when, from the poverty and fewness of the members, it may be impracticable for them to afford a support to the ruler or rulers they may have, let the members faithfully do what they can, and let the rulers imitate the example of Paul, who "ministered with his hands to his necessities, and to them that were with him."
- William Bullein Johnson
Some quotes from Baptist church history.
OF RULING ELDERS:
Ruling Elders are such persons as are endued with gifts to assist the pastor or teacher in the government of the church; it was as a statute in Israel, Exo. 18. Deut. 1:913. The works of teaching and ruling belong both to the pastor; bu t in case he be unable; or the work of ruling too great for him, God hath provid ed such for his assistance, and they are called ruling elders, I Tim. 5:17. helps, I Cor. 12:28. governments, or he that ruleth, Rom. 12:8. They are qualified for, and called unto, one part of the work: and experience teacheth us the use and benefit of such rulers in the church, in easing the pastor or teacher, and keeping up the honor of the ministry. Their qualifications are such as are requisite to rule, as knowledge, judgment, prudence, &c.; and as to the manner of their ordination, it is like ordination unto other offices in the church, with fasting and prayer, with imposition of hands. Their office only relateth to rule and order, in the church of God, and doth not include teaching; yet if the church findeth they have gifts and abilities to be useful in teaching, they may be put upon trial, and if approved, they may be called and solemnly set apart by ordination, it being wholly a distinct office from the former, which was only to rule well, and not to labor in word and doctrine.
- Benjamin Griffith
OF RULING ELDERS
1. Concerning the divine right of the office of ruling elders, there has been considerable doubt and much disputation. We, therefore, had a thought of passing it over in silence; but, on farther consideration, concluded to state briefly the arguments on both sides, then subjoin a few general observations, and so let the churches judge for themselves, and practice as they shall see fit.
2. The scriptures usually adduced to prove the right are the following:
(1.) He that ruleth, let him do it with diligence, Rom. 12. 8.
(2.) God has set in the church governments, I Cor. xii. 28.
(3.) Let the elders that rule well, be counted worthy of double honour, especially they who labour in word and doctrine, I Tim. v. 17.
(4.) Obey them that have the rule over you, and submit yourselves, Heb. xiii. 7, 17.
From the two first scriptures it is argued, that the ruler mentioned must be an officer, because he is mentioned with the other officers, and in contradistinction from them.
And from the last two it is observed, that there must be two kinds of elders, one that rules only, and another who, besides ruling, does also labour in word and doctrine.
3. But it is objected,
(1.) That there is nothing in the two first scriptures but may be accommodated to ministers.
(2.) That the two last may mean the same officer, i. e. a minister, who is said to be worthy of double honour, especially if he labours in his work.
(3.) There is no description given of the qualifications of persons for the office of ruling elders, as there is of bishops and deacons.
(4.) There are no directions how they are to be put in the office.
(5.) It would seem there were no such officers in the church of Ephesus, Acts xx. 19, 28. and of Philippi.
Phil. i. 1. nor in those of Pontus, Galatia, Cappadocia, Asia, and Bithynia. I Pet. i. compared with Chap. v. i. ii.
The observations we meant to make are these:
1. It must be confessed there are some appearances in scripture favourable to the office.
2. If there were none it would stand on a footing with some other things left to human prudence.
3. There is the same necessity for the office, as for that of a deacon, namely, to ease the minister of part of his burden.
4. By means of the office, the minister may avoid some hard thoughts and ill-will, which is very desirable.
5. It is of material advantage to a church, to have at least one among them, capable of bringing matters forward, stating them clearly for consideration, summing up the arguments on both sides in order for a vote, and presiding and maintaining order through the whole.
6. All ministers have not a turn or talents for it, in the degree that might be wished.
7. Some that are not ministers have, in a good degree.
8. Appointing such to this service, will not only invite them to come forward by making it their business, but will also give them a more particular right, and enable them to do more good, by cloathing them with a measure of authority.
- Samuel Jones
A plurality in the bishopric is of great importance for mutual counsel and aid, that the government and edification of the flock may be promoted in the best manner. At stated meetings of the bishopric, the members would report their separate doings, and confer together upon the teachings of scripture, which they would bring forth to the church for its consideration and adoption. Such a body would constitute the proper council of advisers to the church collectively, and to the members individually. Interchangeably each would aid the other in his department, and when necessary, would unite in any one department. Oh, what a blessing would such a bishopric be to a church! But ah! where are we to find men, whose gifts fit them for composing such a bishopric? The answer is given in the passage above referred to. "When he ascended up on high, he led captivity captive, and gave gifts unto men,some apostles, some prophets, some evangelists, some pastors and teachers." To the ascended Redeemer and Head of the churches, must we go for these gifts. For he will be enquired of for them. The churches must desire them. They must understand this part of their divinely instituted order, and must earnestly wrestle with their Lord for the gifts that are necessary to carry it out.
They must be willing to do another thing. This is to afford these gifts a liberal support. The divine command is, "let the elders that rule well, be counted worthy of double honor, especially they that labor in the word and doctrine. For the scripture saith, thou shalt not muzzle the ox that treadeth out the corn. And the laborer is worthy of his hire." I Timothy v: 17, 18. The principle on which compensation is here required to the elders, is obviously correct. It is payment for work done, for service rendered. For "who goeth a warfare at his own charges? Who planteth a vineyard and eateth not of the fruit thereof? Or who feedeth a flock, and eateth not of the milk there-of?" The principle of compensation for service rendered, admits of graduation in the amount, according to the extent and quality of the labor performed. The duties of those elders who do not "labor in the word and doctrine," might be attended to by some, without interfering with their avocations in life, or by others in so small a degree, that a moderate compensation would be sufficient for the service done, whilst a larger remuneration would be necessary for those, who do "labor in the word and doctrine," since such should give themselves wholly to the work, in a profound study of the Bible, and in actual preaching "the truth as it is in Jesus."
Whilst a plurality of bishops is required for each church, the number is not fixed, for the obvious reason, that circumstances must necessarily determine what that number shall be. In a church where more than one cannot be obtained, that one may be appointed upon the principle, that as soon as another can be procured there shall be a plurality. And when, from the poverty and fewness of the members, it may be impracticable for them to afford a support to the ruler or rulers they may have, let the members faithfully do what they can, and let the rulers imitate the example of Paul, who "ministered with his hands to his necessities, and to them that were with him."
- William Bullein Johnson