THE NECESSITY OF A STANDING MINISTRY.

AMONGST the inquiries which honourably distinguish the Christian Religion from all that had subsisted before it, and which are amongst the marks and evidences of its divine origin, is the necessity of a ministry, the separation of a body of men to be the guides and teachers of the people, in things pertaining to God. Without the public solemnities of devotion, private and individual piety would quickly languish and expire. The lamp of religion must be trimmed and replenished by all the aid of human diligence and zeal, as well as by the Spirit's presence from above: without the former, it would yield but a glimmering light amidst the darkness of a corrupt world; without the latter, it would emit only the fearful glare of superstition, or the fitful and delusive flashes of enthusiasm. It is therefore, one of the great mercies of God in the Gospel dispensation, that by his blessed Son, he founded the visible Church in the world, which should be for a memorial of the authority and importance of religion, a depositary and dispensary of the written Word of God, an institution of perpetual duration as to its elements and principles, although admitting of modifications as to its outward aspect accorded to the exigencies of those for whom it is designed.

The most important feature of this provision for the maintenance of Gospel truth, is the appointment of an order of men to preach the Word of God, to administer his sacraments, to be devoted to the spiritual welfare of their brethren, to set good and evil before the people, to stand at the gates of the sanctuary, and invite all men to come in and taste the goodness of God, to admonish the careless, rebuke the ungodly, comfort the afflicted-in a word, to do the work of an Evangelist, for which our Lord came himself on the earth.

The division of men considered as religious, being into two classes, those who teach, and those who are to learn, would have been a necessary result of their condition and circumstances, even although it had not been appointed by God himself. The natural inequality of talent, and the accidental disparity of their outward advantages, which in every other science, and in questions affecting their personal rights, make mankind willing to be instructed, guided, and governed by a few, would dispose them to a like submission in the pursuit of religious knowledge; and the more readily, as it is the object of an inquiry unconnected with secular advantage, and bringing no present gain or reward. This consideration makes pure religion to be an object of so little interest to man, in his unregenerate state, that it would not long continue to subsist, were there not an express provision for its preservation. And it is not easy to consider any provision that can so answer the end, as the dedication of a particular class of men, to be the religious instructors of the people, to minister before them in holy things, which are indispensable to the existence of religion: to be the light of the world, the ambassadors of divine mercy, watchmen to awaken mankind from sin, stewards of the Word of God, and dispensers of his truth.

With respect to the Christian Religion, the evidences on which it claims our obedience to, and belief of, the records which contain its doctrines and precepts, are of such a nature as to demand inquiries for which the greater part of mankind are unqualified. For the results of those inquiries, they must rely on the

testimony of others, who have had leisure and opportunity to prosecute them with effect, or who, at least, are appointed by competent authority, to deliver such truths as are necessary to their eternal interests. People must therefore know to whom they may look for instruction in questions of such importance: and from this follows the necessity of a standing ministry.

Not only in the doctrines of the Gospel, not only in its precepts and constitution, has the divine wisdom consulted the wants of those for whom it was designed; but also in the provision made for its continuance. That which would have been, in any case, necessary for man as a religious being, the object of a revelation, has been rendered obligative by the positive appointment of Jesus Christ, and those messengers whom he invested with authority to build his Church, and provide for its support. I say nothing here of our more specific and holy designation, as administrators of those distinguishing ordinances of our religion, by which the grace of God, purchased for us by his Son, is conveyed to his elect; being willing at present, to trace the authority of the Christian ministry on the appointment of Jesus Christ, ratifying that provision for the spiritual wants of his people, to which the wants themselves must naturally have conducted them—the separation and constitution of an order of men to preach the Gospel to their fellow-men, and watch over them as they that must give account. But although such an institution is natural and necessary, and has been a feature of every religion in the world, yet the Christian ministry is characterized by features peculiar to themselves, and strongly indicative of the divine benevolence and wisdom. The religions of the heathen world, have no office corresponding to the ministry of the Gospel; nor even had the chosen people of God: they had, it is true, a holy priesthood to offer sacrifices, but their office related to outward forms and ceremonies, the shadows of better things to come. Holy men were also from time to time raised up to bear testimony against wickedness, and to foretell the righteous judgment of God. But there was no practical, express exposition of God's Word, no friendly admonitions to individual sinners, no watching over souls as a charge to be accounted for to God. This is a characteristic feature of the Christian Religion, and bears the stamp of that consummate wisdom and goodness, that knew the wants and weaknesses of our nature, and made ample provision for them in the final dispensation of his mercy.

In the next place, let me say a few words as to the ministerial authority with which we are invested. It is held by some Christians, that to the right ordination of a minister, nothing is requisite but his election by a particular congregation, and a formal declaration of their choice, accompanied by prayer to God. Now, if the choice of a minister be ordination, it follows, that if a majority of his hearers be displeased with him, they can unordain him, and he will have no resource left but to be re-ordained by another congregation, and be more pliable to their sentiments and their caprices. The mischiefs which result from the dependence of the teacher on those whom he is appointed to teach, are of themselves an unanswerable argument in favour of that form of Church government established in this land; the ministers of which, under the most awful responsibility, have been appointed in succession from the Apostles themselves, to supply fit and able ministers, and to take care, as they value their own peace of mind, that none enter the sacred office who are not qualified for the performance of its duties.-FROM THE FAREWELL SERMON OF THE BISHOP OF LONDON, AT ST. BOтOLPH, BIShopsgate.

THE RELIGIOUS CLAIMS OF THE BRITISH COLONIES.

REV. W. B. COLLYER, D.D. LL.D.

JEWIN STREET CHAPEL, ALDERSGATE STREET, APRIL 10, 1834.

"Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee. By the multitude of thy merchandize they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God; and I will destroy thee, O covering cherub, from the midst of the stones of fire."-EZEKIEL, XXviii. 14-16.

THIS is a passage of inimitable beauty, but of most awful import. As one of the most powerful and the most beautiful of the creation of God, Tyre is described with overshadowing wings, embracing the nations; herself the very perfection of excellence and of majesty. It would seem as if no counterpart to her could be found among the empires of this world; and heaven itself is made tributary, amidst the first of her thrones and dominions, her principalities and powers, to describe the magnificence and glory of this proud and affluent state, whose walls were the sea, whose merchandize was the wealth of the earth, and whose wisdom and resources appeared to be inextinguishable.

The king is the party addressed; because Providence had placed him at the head of his country, and subjected to him the controul of all its resources. He was absolute in power, according to the abject usages of the East, and exposed to corresponding peril, arising from the unchecked indulgence of pride and passion. He is reminded of the purpose for which he was invested with authority—that he might stretch the wing of his protection over his people, and that they might find shelter under the paternity of his government. He lived in splendour and security, as though he had been translated to Paradise-radiant with jewels, as though he walked in the midst of the stones of fire-elevated, as though he dwelt in the holy mountain of God: nothing appeared to be wanting to seal up the perfection of his beauty. But his heart was lifted up with pride, and iniquity proved his destruction.

It was not, however, individual transgression which procured his ruin, otherwise it might have been limited to himself; but it was national guilt, arising out of national prosperity, combining with his personal character, and pervading his empire. It was the iniquity of their traffic that kindled a fire from the very midst of them, that devoured them. The greatness of the prince must always depend upon the greatness of his people; and the prosperity, nay, the security, of a people, upon its moral and religious character. All other advantages are adventitious and uncertain; all other resources must eventually fail; and for nations, as for individuals, there is a day of judgment and of retribution.

To the state, therefore, we transfer the appeal, "Thou art the anointed

cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. Thou wast perfect in all thy ways from the day that thou wast created, till iniquity was found in thee. By the multitude of thy merchandize they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire."

It is delightful to see such a state in its glory; but it is mournful to see it in ruins-its religious privileges extinguished-exiled from the sanctuary which it had defiled by the multitude of its iniquities-divested of its affluent prosperity, when every precious stone was its covering-deprived of the power which it had abused, and abased from the throne of its glory. It may, however, yea, it must be instructive, to learn the causes of this extinction, and to mark the stages of its decay. Let Britain recognize, not merely the elements of her greatness in her commercial relations, but the type of her majesty in a state, planted like itself in the midst of the seas, enthroned queen of the nations whom she overshadowed with her powers. Let her look at the character of her own crimes, and consider the peril of corresponding visitations; let her look to her obligations and her responsibilities; and, as the chief of these, hearken to the claims of her Colonies. For I despair of advocating these claims without considering the duties of the parent state, exhibiting her vast responsibilities, unveiling her crimes, pointing out her danger, and enforcing her professed principles. But if this can be successfully executed, the claims of her Colonies are established, and she can no longer be in difficulty.

First, then, THE OBLIGATIONS ARISING FROM HER POSITION. "Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. Thou wast perfect in all thy ways from the day that thou wast created." If this glowing and magnificent description was true of Tyre, it can lose nothing in its application to Britain. Wielding a power, possessing a dominion, and displaying a majesty, surpassing that of the country to which it was applied primarily, in the very zenith of its glory, she is set upon a pinnacle of greatness, at once the envy and the admiration of the nations. In arts and in arms, in commerce and in agriculture, in facility of local position and fertility of soil-secure from invasion, prolific in produce, rich in cultivation, replenished with merchandize, powerful in political relations, redundant in populationabove all, unrivalled in religious advantages; all these secured by a civil constitution peculiar to herself, balancing the national interests, and destroying the elements of internal discord and division: what more can be enjoyed to give national prosperity and pre-eminence, or to appropriate the eulogy-" Thou wast perfect in thy ways from the day that thou wast created?"

But whence flows the tide of greatness? and to whom is Britain indebted for her supremacy? It is not self-produced; it cannot be self-sustained: "I have set thee so." When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to his own good pleasure; he assigned to each their habitation: and verily, the lot hath fallen to us in pleasant places, and we have gotten a goodly heritage. Not to know, not to feel, not to acknowledge this, is the source of national decay and ruin; and “God, in whose hands thy breath is, and whose are all thy ways,

M

hast thou not glorified," was the prophet's charge against Belshazzar; and the handwriting upon the wall records his doom, and the downfall of his empire -"Thy kingdom is divided, and given to the Medes and Persians."

The whole connexion of the passage selected for our admonition, shews that it is God who changeth the times and seasons; he removeth kings, and setteth up kings. Here is the secret of the rising and falling, the splendour, decline, decay, and extinction of empires: their position, their power, their prosperity, their continuance, are of God. Pharaoh was raised up for the express purpose of shewing the power and justice of God against oppression; then is hurled from his throne and life together. The Assyrian is the rod of God's anger to chastise his people; and then is broken, never to be re-united. Babylon is the stately prison provided for the captivity of Israel; and when her doors are open to give them liberty, she becomes a shelter to unclean birds, a den of serpents, an habitation for the wild beasts of the desert. The butterfly floating upon the breeze is not more powerless and dependent in all the accidents of its fragile being, than is the mightiest empire upon the Providence of God for its resources and existence.

And who should understand this better than our countrymen? And who among the nations is more deeply indebted than Britain? I appeal to her obligations as the rule of her duties. But still the hand of God alone hath made her great: he hath wrought out the elements of her pre-eminence from her colonies; he hath made the east and the west tributary to her wealth and magnificence. The splendid descriptions of the influx of merchandize upon Tyre, from all countries, is but a shadow of the commercial and colonial supplies of Britain: and while the unwearied liberality of the Disposer of all events is to be gratefully acknowledged, the channels through which his munificence flows to us must neither be overlooked nor neglected. We are exalted to sovereignty, and entrusted with dominion, that the parent state may be to her widely-spread and numerous Colonies "the anointed cherub that covereth." She owes them political protection, to gather them under her wings, like the eagle: .but she owes them more than political protection. Why is she the anointed cherub? Why compared to the first and purest of the sons of light-the cherub? For what is she anointed? She owes them a hallowed protection; she owes them religious instruction; she should engage in a holy traffic, infinitely advantageous to them, and, for the wealth which they pour into her bosom, repay them with durable riches and righteousness. "Thou art the anointed cherub that covereth; and I have set thee so." It is a work which God hath prescribed; and we are under indispensable obligation to perform it. It is a debt which is due to our Colonies, and Britain is bound to discharge it.

Another consideration presents itself, secondiy, THE RESPONSIBILITY OF HER VAST EXTENT OF TERRITORY. It is not a figure of speech, but an astounding fact-such is the colonial sovereignty of Britain, that the sun never sets upon her dominions. If we could pierce the diameter of the globe, a part of her empire would be under our feet; her sceptre is extended over both hemispheres; and from whatever quarter the winds of heaven may blow, they fill the sails of her greatness, for they have swept over some portion of her possessions. The statesman may contemplate this prodigious dependency upon the crown of his country with unmixed emotions of pride and exultation; I see in it, primarily, a corresponding magnitude of national responsibility. The