shall have been all assembled the dispersed of Judah all gathered together-when rulers and ruled shall embrace each other in celestial mansions, and mingle their hallelujahs before the throne of God!

Elders do well to review and ponder these encouragements, whatever stage they may have reached in their official career. But I would especially urge them on the attention of those who may have been elected to the office, and may not yet have accepted the appointment. It is one of the greatest evils in the church that so many decline this sacred trust. Those who are most averse to take it, are often those,

the view of some compensating benefit; 'but if' I preached gratuitously against my will,' independently of my will, then I would have no credit in sparing you. On that supposition, I am equally bound to preach, and to take nothing for preaching, and have no room to boast my personal determination in the matter; 'for a dispensation'—an imperative appointment-is committed unto me. But such is not the case. Though I am bound to preach, I am under no obligation to decline carnal things from those to whom I sow spiritual things; therefore, if I relinquish my dues, I must be giving up one good in expectation of another. "What is my reward then?' What reward have I in prospect, in order that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel? For though I be free,' etc., instead of exercising my freedom, I have acted as if I were every one's servant. 'And this I do for the gospel's sake, that I might be partaker thereof with you.' I make all these sacrifices, and submit to all this servitude, that I may promote the cause of the gospel in your hearts and lives, and may consequently rejoice in your rejoicing on the great day of God.

This view of the passage I proposed many years ago, in an anonymous communication to the Theological Magazine.

too, who have most time to bestow on its engagements, most means to second their benevolent purposes, and most influence to carry the congregation along with them in good measures. Such persons can see all the work of the eldership devolve on a few operatives, sufficiently toil-worn and care-worn by their own hard service, and absolutely refuse to help them with one of their fingers. On such a state of things the Head of the church cannot fail to look with high displeasure. It is every way ruinous. When the office is rejected by persons deemed respectable, more generally than by other sections of the community, the apparent reason is that they look upon it as vulgar, and deprecate the holding of it as injurious to their gentility! Whatever may be their motives, the effect is, that contumely is cast on a divine trust, and Christ is slighted and dishonoured in one of his institutions. The session comes in this way, also, to be of one class; and every class has its own snares and prejudices. It would be very disastrous if all elders were gentlemen. But on the same grounds that such exclusiveness would be reprehensible, it is also to be regretted, that the poorest only of the people should be their spiritual overseers. What can be expected of these men, but that their unaided counsels should bear the stamp of their condition? and whether are they to blame, or the more opulent and educated christians who desert them, and then complain, perhaps, of their 'narrow views' and 'shabby actions?'

This absence of the more influential members of the congregation from the session, necessarily weakens

sessional authority, and tempts the subjects of discipline to show disrespect and insubordination. Above all, if a juncture come in which the utmost weight of character is needed to compose differences and maintain order, a feeble administration is unequal to the exigency. Cases could be cited in which congregations have been troubled for many years by disputes about sessional acts, and from the day that a powerful addition was made to the session, all these misunderstandings and murmurings have given place to a profound tranquillity.

A due regard to these considerations should make those who are chosen to the eldership slow in casting it from them. Do they shrink from the responsibility of accepting it? They should remember that the responsibility is not all on one side. Survey these consequences of refusal, and can you be willingly answerable for them? Think, too, of withstanding the most sacred and authoritative manifestation of the will of Christ. You have inconveniences and scruples; but can you pronounce these the leadings of Providence rather than the voice of the church convened in Christ's name, and observing, in your election, his own institution?

You profess to have obeyed the call, follow me, when the end was your cwn salvation. Will you not obey the same voice, using the same language, when the end contemplated is the benefit of others? Has compliance with the first call proved so bitter, that you have no faith in the recommendations of the second? But it may be still objected by elders elect,

that they are not qualified for a station of such onerous accountabilities. This plea of unfitness is more urged than any other, or than all others together; and, therefore, it may be proper to remark on it more fully.

First of all, let it be observed in reply, that a high notion of personal fitness would be a sorry evidence of possessing it, and that a deep sense of personal insufficiency is one of the first requisites to faith in Christ, and efficiency in his service. The office requires men to fill it whose exclamation, in the view of its duties, is, 'And who is sufficient for these things?'* Moses had the same objections to be a lawgiver, and Isaiah to be a prophet, and Paul to be an apostle. But the weakness of these men was their strength; for when they were weak then were they strong.

Secondly, The plea of unfitness may be urged under exaggerated impressions of the difficulties to be encountered. Here, as everywhere, the yoke of Christ is easy, and his burden is light. He gives the means of doing all that he commands to be done; where opportunity ceases, obligation ceases; and is not this 'a reasonable service?' In the capacity of a private christian, you are bound to do all that you can for Christ. In the position of an elder, what more can be demanded of you? The chief difference is, that the same amount of labour, when allied with office, does a great deal more good. All are bound to minister comfort to the afflicted: 'Wherefore comfort yourselves together, and edify one another, *2 Cor. ii. 16.

even as also

ye

do.'

quite its own.

.* But an elder's visit has an effect The want of it is felt; the enjoyment of it is valued. The sound of his Master's feet is behind him, and he is recognised as a messenger from the Lord of hosts. Others are bound to reprove sin; but reproof will be taken well from an elder, when it would be resented if it came from a private member of the church. Such things are expected from him, and reckoned becoming in him; and how much all this facilitates the performance of duty it is superfluous to demonstrate. All should take part in beneficent exertions; but few can give them the same effective countenance as elders. Their presence is ever mentioned among causes of congratulation and guarantees of success; and, if they simply look in upon schools, or prayer meetings, or kindred institutions, conducted by others, their occasional presence is patronage and support. In all this there may be no service deserving the name of toil, certainly no greater amount of labour than is incumbent on the private christian; and yet the good achieved is greatly augmented, if not many times multiplied.

Thirdly, The plea of unfitness, while professedly urged in self-accusation, may be really reproachful to Christ. You have great deficiencies: be it so. Can He not supply them? You see difficulties in your way: granted. But can He not give you to say— 'By thee I have run through a troop; and by my God have I leaped over a wall?'t That you are feeble † Psalm xviii. 29.

* 1 Thess. v. 11.