With our view of apostolic pre-emi- | the hierarchical party, and ultimately nence, we need be but little troubled the presbyterian party, were all, in their about the human line of our succession, different ways, opposed to the liberty inasmuch as the stern dictates of con- which their system breathed; and had science would not permit us to linger at a they not been men of masculine courage single stage of the past, until we had and determined endurance for conscience reached the hallowed sphere of inspired sake, the primitive platform of Christian communication. Why, then, undertake discipline for which they contended, and the fruitless task of searching after pedi- for which they were prepared to suffer grees and spiritual descent, when the New the loss of all things, would have been Testament is open before us; and we can, strangled at its birth. But they testified at once, by a direct process, determine for truth, as the spirit of the times would how far our church principles are in permit; and when the rude onset of peraccordance with the only standard in reli- secution drove them into exile, their very gion worthy of being regarded? expatriation itself was made subservient to the cause which they espoused; and their successors of a better age, which they had laboured to produce, were permitted to sit under the shadow of that tree of liberty which they had planted in evil times, and watered abundantly with their tears and their prayers. But strong as we are in our own convictions of these great principles, we are not unmindful of the moral heroism which led men to act upon them at a period in our national history when human authority had overborne the liberties of Christian men. The Puritan age was alike remarkable in its relations to the past and the future. It was as life from the dead, | or rather as life among the dead, when kingcraft and priestcraft united their direful energies to crush the liberties of the Christian church. It was as the star of hope to generations then unborn; and, though many who espoused its principles never saw fully and clearly where those principles were conducting them, yet it became a school in which great thoughts and great virtues were nursed into ultimate maturity. The struggle which arose in the days of Elizabeth for Christian liberty, promoted by the noble-hearted Puritans, and gathering strength by all the tyranny and oppression of the following reigns, may be regarded as the seed-bed of that revival of primitive Christianity, which may be traced in all those churches which reject the hierarchical principle, among which the congregationalism of the present age occupies a distinguished place. It would not comport with the object and design of the present discourse to enter into anything like a minute historical detail of the mighty and perilous conflict through which the fathers of independency had to pass. The popish party, There is nothing which strikes us with profounder awe, in looking at this section of ecclesiastical history, than the lofty piety and the heroic virtue of the men who could endure so much for the assertion and maintenance of a great principle. Indeed, in so far as "church principles" fall back upon the simplicity of primitive times, nothing can sustain them in any age, and especially in an evil age, but a powerful current of vital godliness in those who profess them. Congregational Nonconformity can never stand as a mere political system. As a theory, indeed, it need not shrink from the most rigid investigation to which it can be subjected among church systems. But, then, it is too spiritual in its character and pretensions to admit of progress or triumph, but as it is held, advocated, and exemplified by men of faith and prayer. This brings us to the immediate subject announced for discussion this evening, viz., "Nonconformity viewed in its relation to vital godliness." Now, we are prepared to show that it has such a relation essentially involved in it, and that it can only verify its true claims by making manifest the reality and extent of such relation. In looking at principles, we are prepared to show I. THAT CONGREGATIONAL NONCONFORMITY HAS IN IT AN ESSENTIAL RELATION TO VITAL GODLINESS. 1. Its doctrinal basis, embodying, as it does, all the grand elements of evangelical truth, allies it closely with all the imperishable realities of spiritual religion. Without any creed or confession authoritatively prescribed, our Congregational Nonconformity, through all the periods of its history, has maintained a decisive tone on the great and cardinal truths of the everlasting gospel. Its orthodoxy, in a well-defined sense of that term, has been beyond all suspicion. Moderate Calvinism, so called, has been the type of its doctrine; though no ecclesiastical screw has been applied to produce a forced uniformity. Whatever is most vital in the Christian system has been the staple of our ministry. Our pulpits have been bold and decisive in the announcement of all those truths which stand opposed to self-righteousness, religious scepticism, and antinomian license. We have had no sympathy with those who have impugned the Trinity, the Deity of Christ, and the vicarious nature of the Redeemer's sacrifice. Ours has been the steady determination to glory only in the cross. Justification by the righteousness of faith has been the only hope held out by us to dying men. Á spiritual, and not a ritual transformation, by the power of God's regenerating spirit, has been the burden of our message. Yet have we never been identified with those who would relax the claims of moral obligation, and turn the grace of God into licentiousness. For the truth of all this we can appeal to the writings of our most distinguished men, from the Puritan age downwards, and no less to those who occupy and adorn our ministry in the present day. Spiritual religion, as opposed to the heterodoxy of some, and the pharisaism and formalism of others, has been, and is, the grand peculiarity of Congregational Nonconformity. And, if ever this aspect of our affairs should he changed, the glory of our denomination will have passed away. 2. Its principle of membership, as recognizing the spirituality of the kingdom of Christ, allies it essentially with vital godliness. Its doctrinal element gives the cast and complexion to its religious fellowship. It is believed among us, that the title to membership in the apostolic churches was the evidence of "repentance towards God, and faith towards our Lord Jesus Christ." Without the recognition of this definite principle of Christian communion, there could be no distinct line of separation between the church and the world. Moral virtues, submission to outward rites, theoretical acquaintance with the gospel, could never realize "the communion of saints," in the absence of true conversion to God, deliverance from the power of unbelief, and union by faith to the great Redeemer. We hold it to be essential to fidelity to Christ's claims, that the church should be distinguished from the world practically as well as doctrinally. A church is not a code of doctrines and laws; but a circle of living men, embodying the great truths of the gospel, and proving its vital reception of them by the palpable demonstrations of repentance, faith, and holiness. It may be quite true, that after the most careful scrutiny, there may be instances now, as in the apostolic age, in which false professors, and persons being deceived, may creep into the fellowship of the church; but this is no reason for the exercise of less, but of more vigilance. It is impossible to administer the spiritual laws of the gospel but among spiritual men: hence the obvious necessity of admitting those only to Christian communion who can realize its ends, who can enjoy its privileges, and who can fulfil its obligations. Though the early Puritans, and some of the Nonconformists, did not feel themselves bound by their views of the law of Christ, to reject the patronage of the State in support of religion; by all the original Independents this corrupting and un natural alliance was formally renounced; and, both before and since the Revolution, the Congregational Body in this country has been agreed in the conviction, that "Christ's kingdom being not of this world," cannot, without material detriment, be associated with the secular and selfish interests of human empire. No two injunctions can be more distinct, or more binding: "Give to Cæsar the things which are Cæsar's, and to God the things which are God's." Happy we are to say, that Congregationalists are not the only body of Christians in our day, who resolutely maintain the nonpolitical and non-secular aspect of the Christian church. And there are those, alas! who avow our doctrine, and yet cling practically to the union of Church and State. 3. Its plan of discipline, in separating the precious from the vile, allies it essentially with vital godliness. We hold that the absence of discipline is incompatible with the prevalence of social Christianity in the present imperfect state. If there be no actual method of dealing with those who prove themselves unworthy, it is quite clear that the distinctive character of the church, except so far as mere name is concerned, would very speedily cease to be a reality. If it be necessary to demand Christian qualification in order to membership, it is no less necessary to see to it that such qualification is not subsequently lost. We are not to "suffer sin upon a brother;" nor to be "unequally yoked with unbelievers." "If a brother be overtaken in a fault, those who are spiritual are to restore such an one in the spirit of meekness, considering themselves lest they also be tempted." Those who "sin before all, are to be rebuked before all;" while more private offences are to be dealt with privately, in the first instance, with a view to their removal. Incorrigible offenders are to be removed from the fellowship of their brethren, that the church may not be polluted, and as the most probable means for their restoration; but if they repent, and humble themselves for their transgression against God, they are to be reinstated in their Christian privileges, "lest they should be swallowed up of over-much grief." Thus it will be seen, in the review of these principles which enter into the very elements of Congregational Nonconformity, that it allies itself distinctly in theory with the power of vital godliness. It has ever been the unflinching advocate of those doctrines of grace, upon which the salvation of perishing sinners depends; and no settled taint of heterodoxy rests upon its escutcheon. Its principle of membership is, that converted and believing men are the only precious stones which are to compose the great spiritual temple. And its grand disciplinary rule is, that none are to be retained in fellowship who forfeit the religious character which gained them admission into the Christian church. These primary principles, in connection with the absence of all secular control in the management and support of their system, impart to the views of Congregational Nonconformists an air of unearthliness and spirituality, which cannot fail to associate them with the interior and vital power of Christianity. Their system of doctrine, membership, government, and unencumbered ritual, seems to proclaim, in a distinct and emphatic tone, that the kingdom of God is not meat and drink; but "peace, and righteousness, and joy in the Holy Ghost." Our IInd PROPOSITION IS, THAT CONGRE GATIONAL NONCONFORMITY CAN ONLY VERIFY ITS CLAIMS BY MAKING MANIFEST THE REALITY AND EXTENT OF ITS RELATION TO VITAL GODLINESS. 1. This is a conclusion which might be reached on mere general grounds. For the more simple and spiritual that any theory of church principles may be, the more necessary it is, both for consistency and efficiency, that there should be no palpable discrepancy between its professed platform and its actual and known character. The best things, in profession and outward seeming, become the worst, when they are dissociated from the essen tial elements which impart to them their true value and their obvious vitality. No greater mistake can be committed than for men to suppose that systems of church government are of value, for their own sakes, when they are denuded of their spiritual glory, and cease to be the instrument and expression of the spiritual life. No one can thoughtfully contemplate the inspired record of the apocalyptic churches, without reaching the affecting conclusion, that the purest forms of ecclesiastical polity may exist, where error, corruption, and spiritual torpor prevail. A scriptural form of church government is doubtless the fittest medium for developing the energies of our social Christianity; but let the vital elements of faith, and love, and holiness, be supplanted, and what is the most primitive model of church order and rule, but a body without the soul,-a fair and lovely form without the animating principle? Indeed, it cannot be concealed, that the nearer any church advances to the professed standard of apostolic times, the more obvious and painful will be its practical departure from the spirit and power of the primitive faith. Worldly men may take shelter in systems which are worldly like themselves; but when they are found in association with forms of worship and doctrine which are essentially spiritual in their aspect and claims, the discrepancy will be alike painful and revolting. It cannot be too deeply impressed upon the minds of thoughtful and Christian men, that the outward form and type of Christ's church are in strict harmony with the spirit, principles, and design of his gospel. They are intended and fitted to develope the spiritual life. They are not of this world, just because they are ordained to minister to the power and prevalence of spiritual and invisible realities. It would be utterly impossible to apply the church principles of the New Testament to a body of mere nominal Christians. They appeal to the hidden principles of true and genuine saintship. They profess to regulate and control the conduct, spirit, and intercourse, of men spiritually alive, not of men "dead in trespasses and sins." They suppose a transition from unbelief to faith, from enmity to love, from sin to holiness. Human laws and authority may restrain or punish the overt acts of men; but the laws of Christ are intended, and, by the grace of the Spirit, are adapted, to mould and regulate the inmost affections of the soul; and to create external obedience upon principles of reverence, gratitude, and love. But even the laws of Christ cannot effect impossibilities. they have a claim upon all—just because they are wise, holy, and benevolent-they can only take effect where the principle of faith has obtained the ascendant; and it is an eternal truth, that they were never intended to minister to a mock exhibition of the holy and heavenly principles of the Redeemer's kingdom. Though What, then, is the grand lesson conveyed to the churches of our order by a solemn review of these principles? Is it not, that we dare not rely on the apostolicity or primitive simplicity of our church system? As a medium of Christian development, it is divinely and wisely adapted to its end; but if it takes the place of vital Christianity in the members of our several churches, then I will it become our snare and our reproach; and others who adhere to less scriptural systems may become our rivals in all the essential graces of the spiritual life. As in the worst schemes of ecclesiastical polity, the life of true faith may sustain and nourish itself; so in the best, it is but too frequently manifest, that it may sink into utter decay. We may ob serve, 2. That Nonconformity has always been seen to greatest advantage when it has been found in alliance with a lofty and devoted piety. In the earlier periods of our national history, our Nonconforming forefathers had to struggle for a comparatively undeveloped principle. They had to do this by the light of faith, amidst the contempt and derision of the world, and with all the stormy elements of persecution playing around their devoted heads. But it was amidst scenes like these, as in primitive times, that a masculine piety was nurtured to its full maturity; and that Christian liberty was asserted and maintained upon the platform of enlightened conscience, sustained by the power of vital godliness. We may well entertain a doubt, whether, in these days of settled liberty, wrought out for us and for our country, by the Nonconformists of a bye-gone age, our churches move in an orbit as lofty and spiritual, as when they were oppressed by the arm of power, and tolerated rather than cherished. By these remarks it is not intended to set light by the advantages arising from full liberty of conscience, or to discourage the present race of Nonconformists from bearing their unfaltering testimony to the genuine principles of Christian freedom. On the contrary, they must never forget that, so long as the patronage of the State is conceded to particular sects, they will have to watch, with a sleepless eye, the movements of two distinct classes-the statesmen of the age and the churchmen of the age. Never will liberty stand on a firm footing, while any civil incorporation of Christianity exists in the midst of us— not even though that incorporation should be so far enlarged as to embrace all religions that will accept the political bribe. Nay, my firm belief is, that when this sort of corrupt patronage has been generalized, the conscientious sections of the Christian church which dare not accept of it, will have to encounter the perils which we had fondly hoped in this country would only disfigure the history of the past. Let any candid man, not warped with prejudice, read the late debate in the House of Commons, and he will be at no loss to discover the venom and spite indulged in by men of all political parties against those who dare not take to the aid of the state in the support of religion. But while we would urge this particular species of vigilance, there is another which we would yet more earnestly urge. It is the vigilance of self-jealousy and selfdistrust. In times of ease and comparative prosperity, we are in danger of being entangled in the spirit of the world, and of losing that brilliant polish and refinement of moral and religious sentiment which persecution rarely fails to impart to men of lofty bearing. We are thankful for our liberties; but if they should, through our grievous infirmity, become the means of lowering the standard of our spirituality, and of tempting us to cling to "the form of godliness without the power," ," how powerless, for the future regeneration of mankind, will be our congregationalism, which has come down to us from a band of noble confessors to the truth of Christ. Far be it from us to look upon men or things with a gloomy or jaundiced eye; but we do perceive, in the extension of the political franchise, in the introduction of Dissenters to our city corporations, and in the growing interest which our churches, as such, take in the parliamentary questions of the day,—the working of elements which may, through the artifice of Satan, and the deceitfulness of the human heart, inflict a serious and lasting injury upon the piety of our Nonconforming communities. One thing is certain: if the spirituality of our churches is suffered to expire-if politics take the place of prayer; if a flippant sectarianism is substituted for deep-seated, solemn convictions; if we are tempted to rely on the purity of our system rather than in the godliness of our lives-we shall have done more to check the onward course of Protestant Nonconformity than could have been effected by the frown of the world, or by the supercilious contempt of those who can see nothing worth commending beyond the pale of an Established Hierarchy. The public spirit of these times is no doubt an evidence of our intellectual and moral advancement; but we shall have purchased that public spirit at too costly a rate, if we fail to associate it with a fervent adherence to gospel truth, and a vigorous display of the Christian life. It is easy to become wranglers upon every |