case, we ourselves, as ministers of the established church, are placed in new circumstances. Not a little will depend upon our conduct; and if there were nothing to be considered as peculiarly affecting us at this day save this single change, this alone would justify me in the assertion that there is a special call upon us for a peculiar measure of vigilance and exertion, and for deep consideration, and diligent and anxious supplication to be directed and taught of God.

But, indeed, our utmost zeal and circumspection are obviously demanded upon other grounds. To see this, we have but to consider the spirit and character of the age, and particularly the manner in which things established are now wont to be regarded. There have been times remarkable for a superstitious reverence of antiquity; and the ministers of religion have been looked up to with so implicit and blind a confidence, that there has been an almost general prostration of men's understandings to the dictation of their spiritual guides. There have perhaps been better times, when, with reference to the ministerial office, the people have remembered Uzza, who rashly laid his hand upon the ark of God; and when, at the same time, recognizing our predecessors as

a sacred order called of God, by an authority transmitted through the first apostles, to a sacred work, and charged by him with glad tidings of great joy, they have held them in just and reasonable veneration, and have “ esteemed them very highly in love for their works' sake." But, however individual examples may not be wanting of a zeal humble and orderly, as well as fervent, this is not the general state of things at present. That the day of passive submission to men in spiritual office should, at least with the protestant part of the community, be over, is well; and if we be wise enough to dread temptation, as well as honest enough to desire to lead the people of our charge to nothing else but a reasonable service, none will be so ready to rejoice in it as ourselves. But all respect for antiquity and usage too generally is vanished also: and all claim of official character to deference seems now to be deemed exaction. The very fact that any thing is established and in possession which formerly was a presumption in its favour, is now an argument against it. We are fallen upon an age of experiment and innovation: for it is an age of superficial knowledge, in which though not many have learned to think, and but few have qualified themselves to judge,

vast multitudes have learned to talk, and the most are eager to distinguish themselves. The depth of research, and the habits of patient investigation, and the swiftness to hear which are so necessary to enable men to " prove all things," or to prove any thing upon which deliberation might worthily be employed, are out of date. History is not consulted; why things were ordered as they are, is not enquired into; whether objections which, upon a hasty survey of any subject, occur to our own minds were or were not anticipated, weighed and decided upon by our ancestors, is not considered. But it is easy to question and object. And though to let good things remain as they are is much beneath us, it is very agreeable to our self-complacency to dignify petulant attack by the name of free enquiry, and to call an ignorant and rash repudiation of things that be, emancipation from the trammels of ancient prejudice. It is easy to see that this spirit tends to the destruction of many a goodly fabric, for the loss of which mankind will be but ill-repaid by the hasty erection of new structures by builders who have been at no pains to study the principles, either of stability or beauty. And it is clear that whilst the Established Church has nothing to gain from these restless speculators,

it is already become one of the chief objects of their assaults. Why should any thing be established or prescribed at all? Or why is not every man who has zeal and gifts, as well entitled as any other to preach the gospel? And what need is there of any sending but a man's own willing mind? It is not that the conscientious dissenter from our communion is pleading for liberty of conscience, and holds himself to be in duty bound to separate from us after grave examination of the points in debate between our fathers and his own. I trust we know how to respect this character. But it is that all who, without study or enquiry, lean to their own understandings, are contending for the privilege of doing every man whatsoever is right in his own eyes.

Now there is indeed no need that we should be greatly terrified at this state of things. Neither shall we complain if it operates to augment the numbers of those who watch for our halting, that they may be able to accuse us before the people. It may be well for us that many eyes should be upon us, and that we should ourselves be sensible of it. And God's way of saving and supporting us may be by convincing us how little is to be expected from the sympathy or support of men. But, though

if we be true to God and to our brethren we want no aid, but God's alone; if we be fuithless, He may make the spirit which is abroad the rod of his anger and the instrument of our overthrow. And this one thing is obvious to be remarked, and I think very important to be considered that there never has been a period of our church in which, if I may so express myself, the clergy have been more cast upon their own resources than at present, or when it more behoved us to exemplify in our conduct the excellency and benefit of an established ministry, instead of looking to derive weight and importance to ourselves from the holding of our sacred office.

There are two or three things then which I would commend to your candid consideration. Not, my reverend brethren, as though I would take upon myself to instruct you, but as suggesting them to your own thoughts, to go further and better into them than I can do.

Combinations of men, you know, are powerful in action and impregnable in defence, not in proportion to the numbers associated, but to their consolidation by mutual confidence. "Jerusalem is builded as a city which is at unity in itself;" but, "a house divided against a house cannot stand." Distrust and jealousy are