Belfast: 
 
 printed by alex. mayne, 
 
 high street. 
 
, , '^ V 7 - 1328 
 
 THE \>^, ^ 
 
 CHRISTIAN CONGREGAT: 
 
 A DISCOURSE, 
 
 DErJYEEED IN THE EEMONSTRANT PKESBYTERUN MEETmGHOUSE, 
 
 YORK-STREET, 
 
 ON SUNDAY MOENING, 4th JANUARY, 1852, 
 
 DAVID MAGINNIS, 
 
 MFNISTER OF THE CONGREGATION. 
 
 The Unity we seek is that of free vitality, of the Spirit, of independent men, brought together and 
 kept together, not by a retrospective bond o!" sectarian opinion, but by oneness of spirit, and the pro- 
 spective bond of a common aim and purpose. — George Dawson. 
 
 Let us have a Church for the whole man : truth for the mind ; good works for the hands ; love for 
 the heart; and for the soul that aspiring after perfection, that unfaltering faith in God. which, like 
 lightning in the clouls, shines brightest when elsewhere it is most dark — Theodore Parker, 
 
 PUBLISHED BY REQUEST. 
 
 BELFAST : 
 
 PRIXTEB FOR THE YORK-STREET REMONSTRANT CONGREGATION. 
 
TO THE MEMBERS OF THE REMONSTRANT CONGREGATION, YORK-STREETo 
 
 Dear Friends,— In grateful acknowledgment of the kindness and indulgence I have uniformly 
 received from you, since first I came among you, but, especially, of the recent gratifying expression 
 of your sympathy and confidence, I beg to inscribe to you the following Discourse, printed in 
 compliance with your Request. 
 
 Hastily composed, " at the rate 6f Two in the Week," I intended to re-write it, treating the 
 subject more fully and more systematically, so that it might be Avorthitr of your acceptance ; but this 
 design I was obliged to abandon as likely to end, if not in a treatise, in at least a new Discourse. I 
 have consequently committed it to the press, with all its imperfections, as I delivered it, making only 
 a few unimportant verbal alterations. 
 
 I have now only to express my sincere hope that as you so much approve of the sentiments em- 
 bodied in these pages, you will continue to aid me in securing their fuller realization among us. 
 
 With best wishes for the truest welfare and happiness of you all. 
 Believe me, your sincere Friend, 
 
 Belfast, January, 1852. !>' Magin»s9, 
 
THE CHRISTIAN CONGREGATION, 
 
 We are Members one of another Eph. iv. 25. 
 
 Man to man is closely bound, and by many ties. We are drawn and 
 held together by i»vvard attraction and outward pressure. Our sym- 
 pathies cement us. Even selfishness needs society for the attainment 
 of its ends. Om' interests, if not identical, are so intenvoven as to be 
 inseparable. And, even stronger than these, there is a bond of Na- 
 tm-e's forming which connects men all together, and relaxes never. Its 
 only condition is our existence. By coming into life, we become part 
 of the great body of humanity. The Creator has constituted us 
 " members one of another ;" and no one can, even if he would, live 
 whoUy unto himself Each one weaves a part, large or little, plain 
 or shoA^y, in the world's web. Each one contributes a shai^e to the 
 motley events which fill up the pages of time. Each one helps or 
 hinders the world's prosperity, the world's well-being. Society is but 
 the aggregate of its members, each, even the humblest, constituting a 
 X^art ; and the state, the character, of society, the sum of tlieirs. As 
 are the parts so is the whole. Whence it follows that we ai^e all re- 
 sj^onsible, each to the extent of his influence, for the condition of 
 society. And when, in addition to this, it is considered how powerful 
 is the reflex influence society exercises upon the individual, — clothing 
 him with the web he helped to weave, teaching him the lessons lie 
 helped to write, imparting to him of the character he helped to fomi, it 
 will be readily admitted that eveiy hmnan being has a deep interest 
 in its welfare. 
 
 Very beautifully does Paul, in various parts of his ^vritings, indicate 
 the intimate relation which Christians sustain to each other, and the 
 duties arising therefrom. They "are members one of another;" and 
 all compose " but one body," " knit together" by "joints and bands," 
 — each having a place and function. And he who hath " set the 
 members every one of them in the body," willeth that they " should 
 have the same care one for another ;" and that " whether one member 
 suffer, all the members suffer with it; or one member be honoured, all 
 the members rejoice with it." As it is indispensable to the health and 
 comfort of the human body that its meml)ers all enjoy health and 
 comfort, not less essential to the well-being of the great social body 
 is the well-being of all its members. In the human body, the slight- 
 
est injury done to the feeblest or remotest member, is felt and resented ; 
 and the system cannot regain its natural equilibrium till the Avound is 
 healed, till the wrong is repaired ; and, when an injuiy is sustained 
 in any member, and " the other members" neither sympathize with it. 
 nor seem even to be conscious of its occurrence, the physician hesi- 
 tates not to pronounce the whole system diseased. Not less truly 
 may we affirm of the social body, that, when in a healthy state, it will 
 feel deeply concerned for the welfare of its members ; will sympathize 
 Avith the humblest in their sufferings, and Avill enjoy no real happi- 
 ness nor peace till their sufferings cease, and health is restored ; — in- 
 difference or insensibility here, as really as in the human frame, ar- 
 guing serious, radical disease of the A\diole system. In a healthy 
 body, the members "haA^e the same care one for another;" and, if 
 " one member suffer, all the members suffer Avitli it." 
 
 These AdeAvs, the doctrine of our text, we might apply in A^arious 
 Avays. We might apply them to that A'agiie and undefined, but highly 
 important, personage. Society and lier members, and consider their 
 mutual relations and responsibilities. We might apply them to the 
 State, and shoAV its duty and interest to provide for the AA'ell-being of 
 all its subjects, and their duty and interest to care for and defend each 
 other ; to guard each other's rights, to redress each other's Avrongs, 
 and to promote each other's AA^lfare. We might apply them to Na- 
 tions, and shoAv their mutual duties — their obligations to protect the 
 wi'onged and oppressed, and to resist and repel the encroachments of 
 tyranny and despotism. On none of these, hoAvcA^er, — though in- 
 viting themes some of them, and of deep interest at the present hour, — 
 do I now intend addressing you. I purpose, on the present occasion, 
 to confine our attention to a much more limited, but by no means an 
 unimportant, subject — the Congeegation. I Avish to consider the 
 Christian Congregation, in the light of our text : as a " body" com- 
 posed of A^arious " members," closely " knit together," and bound to 
 exercise a kind " care one for another." 
 
 What is a Christian Congregation ? For Avhat pm-poses formed ? 
 What its bond of union ? What its objects, its responsibilities, its 
 duties ? And hoAv these may it best fulfil ? 
 
 A CONGEEGATION IS A SOCIETY OF BRETHREN, A^OLUxXTARILY ASSOCIATED 
 ON TERMS OF EQUALITY ; AND IS DESIGNED FOR THE MUTUAL IMPROA^EMENT 
 OF ITS MEMBERS, RELIGIOUSLY, MORALLY, MENTALLY AND SOCIALLY ; AND 
 NOT OF ITS MEMBERS ONLY, BUT OF ALL AVITHIN THE SPHERE OF ITS INFLU- 
 ENCE. Such, in my mind, is the definition of a Christian Congi'egation. 
 
 It is a voluntary Association. Its members are not compelled, 
 forced against their Avill, to enter it. We are at full liberty to join or 
 not. No constraint should draAv us together, — nor any influence save 
 the conviction of duty. And Avhen Ave feel convinced that it is om* 
 duty to enter a Christian Congregation, Ave should invariably connect 
 ourselves Avith that in Avhich are offered the most abundant means of 
 usefulness, — opportunities of benefitting and being benefitted, and 
 Avhose leading princi];)les are most in accordance Avith our OAvn views. 
 I knoAV that many persons alloAV their liberty in this respect to be in- 
 
terfered %Yith. A great variety of circumstances are permitted to in- 
 fluence. This man joins a certain Congregation because it is fashion- 
 ahle ; that one because it pleases his employer or patron ; a third 
 because he received some polite attentions from its minister ; a fourth 
 because it may extend his customers, and so on. A Congregation is 
 better without- such members. They, no doubt, count ; and very 
 probably they pay towards its support. But what are men worth who 
 can be bought on such easy terms ? They may come and occupy their 
 pevv's of a Sunday, now and again. But though in the Congi-egation 
 they are not of it. They are not miited to it by any living bond. 
 ^^Qlen fashion or gain draws, we do not readily, if ever, become a part 
 of the real body ; for its vitality does not flow freely through either 
 silken or golden ligaments. Sympatliy, living and active, must be the 
 uniting bond ; s^iiipathy in sentiment, in aims, in efl'orts ; and this to 
 gain there must be no constraint : the union of the members must be 
 voluntaiy, unforced, — those with common affinities being drawn to- 
 gether. Then the Congregation becomes a real living body, its 
 members " members one of another," having a kindly " care one for 
 another." 
 
 The Congregation is a society of brethren associated as equals. In 
 the house of prayer, the distinction of high and low, rich and poor, 
 should never be recognised. Difl'erences of rank and position should 
 be forgotten. The CongTegation is a real democracy. The rights of 
 its members are equal. The vote or voice of the humblest as potent 
 as that of the richest. And yet it contains its aristocracy, — composed, 
 not of the wealthiest and most powerful, but of the truest and the 
 best — tliose wisest in counsel, warmest in sympathy, and readiest in 
 effort. These, in whatever rank of life, the Congi-egation esteems and 
 honom's for their worth and works' sake. But while it gives honour 
 to whom honour is due, it never forgets the fraternal relation Avhich 
 subsists between its members all ; and takes good heed that none 
 shall justly consider themselves neglected or uncared for. — How 
 little, alas ! of this spirit is to be fomid in our Congregations, gene- 
 rally. AYho would pronounce their members a band of brothers ? 
 If a few of them happen to recognise each other, as they enter or 
 retire from the church, how cold and formal the salutation ! ObseiTO 
 the prim propriety with which the several families walk up the aisles, 
 and take their places in their respective boxes, — tlie sexton opening 
 and closing the doors for the wealthy and " respectable," and as to 
 the poor — they may attend themselves. As in America, a portion of 
 the church is partitioned off, for the accommodation of worshippers 
 " of colom-," so with us certain pews, labelled " free," ai'e set apart 
 for the use of worshippers in corduroy and calico. Venture to enter 
 a pew at random in any of om- fashionable churches, and, if you don't 
 find it locked, the chances are, you will be mfonned that " it is en- 
 gaged!" — most certainly so, if you are in humble attire. Only a few 
 w^eeks ago, I was infonned by one of the most intelligent and respec- 
 table of om- merchants, that, when in the metropolis, a short time 
 before, he visited one of the Unitarian churches, and having 
 
:aken a seat in an empty pew, he immediately received a polite 
 ntimation that the strangers' pew was in another part of the church ! 
 ind not long since, the readers of our denominational Publications 
 iiust have been struck with the numerous communications they con- 
 tained, complaining of the want of the commonest civility towards 
 strangers on the part of Congregations; — and not alone towards 
 strangers but even to their own members. One person had been a 
 -egular attendant at a church for years, and, during all that time, not 
 a, single member had interchanged a word with him ! And this, with 
 slight modifications, is the history of hundreds. Indeed, in every 
 Congregation, it is more or less so. How reconcile this with the 
 idea of a Christian brotherhood ? — x\nd, then, who are they to whom 
 30urt and reverence are paid ? Let it be known that a man of noble 
 blood or high position is to honour the Congregation by his presence, 
 and he is received with the politest attentions and conducted to the 
 best seat. In the business-meetings of the members let but the rich 
 tnan speak, and with what respect his words are heard. While, if, in 
 Disposition to him, the poor man give wise counsel, and his words be 
 words of wisdom, he is little heeded. The favour of the man of in- 
 fluence must be retained. Though his counsel be folly, he must be 
 humoured. Now, is there not too much of this in all Congregations ? 
 — subverting, to the degree in which it exists, the grand doctrine of 
 the brotherhood and equality of the members of the Clmstian church. 
 And, besides being unchristian, it is unwise and impolitic — it is suicidal. 
 The poor will naturally lose confidence in any organization that de- 
 spises men because they are poor ; while the rich, if men of sense, 
 will entertain but little love for any institution, which respects wealth 
 more than worth in its members : though vanity may be flattered, 
 common sense is disgusted by such partiality. The words of James, 
 respecting the treatment of the poor and rich, should be engraven on 
 ill churches. Brethren, let not the conduct he condemns be chai^ge- 
 able against you. Kespect no one for his wealth ; despise no one for 
 bis poverty. Assume not authority one over another. Eemember 
 y^ou are bretliren, — " members one of another." Let not cold for- 
 mality separate you. Know each other. Close not your pew-doors 
 on the stranger who comes for a time to worship with us, — however 
 humble his garb. Take a kindly and affectionate interest in each 
 other. Let no one wTap himself up in the cloak of selfishness, and, in 
 his concern for himself, forget his neighbour. " We are members one 
 of another." Have, therefore, "the same care one for another." 
 
 As to the bond of union in our Churches — What is it ? What slwuld 
 it be ? In most—indeed I may say all — the churches of Christendom, 
 the condition of full membership is a concmrence, expressed or im- 
 plied, in certain opinions that are considered of essential importance. 
 Directly or indirectly, the candidate for admission is met by the 
 query — Do you believe this ? Do you believe that ? His opinions, 
 or rather his j^^'ofessions of opinions, are the all-important ; and his 
 chai-acter, his life, a secondary consideration. Give the churches a 
 sound believer, or rather a good professor—one who will quietly 
 
swallow their creeds — and for the rest — no matter ! Almost as 
 rational, in my mind, to make a certain statm'e and complexion, the 
 standard, the test, of church-membership, as speculative opinions ; 
 and perhaps not less likely to secure an orthodox church. Admit no 
 one who is not of a certam height, and his hair of a certain hue, and 
 you will inin as good a chance of collecting a trutli4oving and virtue- 
 practising Congregation, as by requiring assent to any speculative 
 opinions, whether relatmg to godheads, divme essences, immaculate 
 conceptions, or any of the kindi^ed doctrines comprised in the creeds 
 of the chm^ches. Not concmTence in speculative opinion should be 
 the bond of a chm^ch's union, — a common aim, a common purpose, 
 should draw the members of a Christian chm-ch together. They 
 unite to promote the culture of those natures God has given them, 
 and to aid in awakening others to a like duty. Here, brethren, is a 
 platform broad enough for all to meet uj)on, affording no pretext nor 
 temptation to hypocrisy ; and high enough to raise us above those 
 sectarian animosities and nan-ow j)rejudices which creed-bound 
 chm-ches engender, and which in strife about useless forms retard 
 the growth of religion in the heart. Yet not indifferent are the mem- 
 bers of such a church respecting the interests of truth. They are 
 rather truth's best friends. Wedded to no opinions, old or new, bound 
 to swear in the words of no master, they meet a band of truth-seekers, 
 anxious the tiTith to find and know. Ajid all the more likely are such 
 to find it, if faithful. AVliat chance has tiTith to make its way among 
 those leagued and banded together to maintain and defend, all their 
 lives long, the stereotyped docrmes of a creed? Does any cluu-ch fool- 
 ishly suppose that it possesses all that may be known of God, of truth, 
 of duty, so that it may close itself in from all further light, and bind 
 itself ever to hold and advocate tlie opinions it inlierited ? 
 
 " But," it is asserted, " concurrence in certain leading doctrines is 
 essential to the peace and prosperity of the church." Such a sup- 
 position is by no means complimentaiy to the enlightenment and Chris- 
 tian feeling of the members. Among semi-civilized or savage tribes 
 such precaution might be necessary, in order to avoid unseemly con- 
 tentions ; but sm-ely not among Protestant Christians, who, as Pro- 
 testants allow the right of private judgment, and as Christians hold 
 that the badge whereby they are known is their love one for another, 
 
 ConcmTence in opinion is an msufficient, an unsound basis of union. 
 It retards mental gi'owth and human progress. An individual trained 
 from childhood in the belief that all saving knowledge is contained in 
 the creed of his church, and that anything opposed thereto or differ- 
 ing therefrom, is dangerous, if not damnable, is discom-aged from in- 
 quiry, lest through "vain philosophy," or the "pride of the human 
 heart," he might fall into error. In his own chm^ch he has all saving 
 knowledge, — and what does he want more ? And should he, through 
 any influence, be induced to think for himself, and thereby be led to 
 reject the doctrines of his creed, he is tempted to conceal his viewS; 
 knowing that then- avowal would be sure to entail alienations and es- 
 trangements, — if not w^orse ; and, rather than undergo all this, he is 
 
s 
 
 tempted to assume and wear the mask of liypocris3\ Aiid, alas ! how 
 many are there do so. Men who, traitors to conscience and to truth, 
 with the multitude bend the knee to Baal, while in their hearts 
 they despise him, — men who join in the services of churches whose 
 creeds they disbelieve and their practices condemn. I hardly know 
 which to condemn the more severely — the mean, -cowardly, fashion-led 
 creatures, that thus make shipwreck of faith and a good conscience ; 
 or the churches, which, by requiring profession of certain opinions as 
 the condition of membership, encourage, if not cause, such a deadly 
 infidelity. 
 
 Again : miity of opinion is an impossible basis. Perfect agreement, 
 on a variety of speculative subjects, is not attainable by any consider- 
 able number of persons. And when it is professed, I hesitate not to 
 say that it is the imity either of mental death or of hj^^ocrisy. If there be 
 unity, it is the unity of unthinking minds who receive their opinions 
 on tmst, who allow themselves to be spoon-fed by their religious 
 teachers, who unquestioningly receive their church's creed, and, 
 being hers, would swear to it, if necessary. But, if they are men who 
 think and judge for themselves, and yet profess to think all alike, to 
 hold exactly the same opinions, I tell you, it is the profession of 
 hypocrites. — The uniformity- of- opinion theory has been tried for cen- 
 turies, and it will not work. Eveiy sect in Christendom has at- 
 tempted it and failed. Instead of producmg real unity, it has caused 
 new differences, and therewith new sects. And this is to be expected. 
 As thmkers multiply, sects multiply ; and, if the com'se be persevered 
 in, the result must be actual individualism in its worst form ; — each 
 person isolated from eveiy other, — his points of difference projecting 
 like the quills of the porcupme, and preventmg all intimate connexion 
 or friendly cooperation with his neighbom\ Not such an issue did 
 Chi'istianity contemplate, still less desire ; nor such a state of things 
 does humanity require for the full culture of man's whole natm^e — for 
 the faithful performance of life's sacred duties. This to accomplish 
 demands tlie miion of men all in a common affection, in a common 
 interest, in miited labom's of usefulness and love ; — to secm^e which 
 the uniting bond must be — not unity of opinion, but — unity of heart 
 and of aim ; a common desire the ti-uth to know, a common desire to 
 aid and be aided in fomiing character — the soul's aspirations, tlie 
 mind's thoughts, the whole hfe, in confonnity with the wiU divme. 
 And such, brethren, is om^s. 
 
 We are leagued to crush no man's mind into the old rusty moulds 
 left us by Calvin or Cranmer, Arius or Athanasius. We desire the 
 full growth of every mind after no fashion but its o's\'n. Differences 
 of opinion on matters of speculation, of course, there must be among 
 us. But, imited in heai't and sympathy, we have nothing to fear from 
 such differences. If true to our principles, we can " agree to differ'' 
 on points of speculation ; which, after all, are comparatively unimpor- 
 tant, producing little influence in the life. If the absence of difference 
 of opinion indicates an unhealthy state of mind, a listlessness, 
 lukewannness, inactivity closely allied to death ; not a less imsound 
 
9 
 
 state of heart is indicated when differences of sentiments excite un- 
 kindly feelings, or produce alienations and bitter contentions. Lay 
 not yourselves open to the charge of bigotry and intolerance : they 
 are the weak man's persecution ; were he strong enough they would 
 soon become fetters and dungeons. Be tolerant of each other. 
 Magnify not differences when they arise ; but view them in the light 
 of brotherly affection and Christian feeling, and they fade out of sight. 
 
 Associated on these principles and with these views, it is clearly the 
 duty of a Christian society, not alone to tolerate in its members the 
 right of private judgment, and the necessary consequences of its 
 exercise — differences in speculative opinions, but also, if need be, to 
 protect them therein. A brother assailed, from whatever quarter, for 
 his conscientious convictions, it is the bounden duty of the CongTega- 
 tion to protect, — be his opinions what they may. In throA\ing over him 
 the shield of yom* protection, you by no means necessarily identify your- 
 selves with his views : you merely do as you would be done unto : you 
 protect him in the exercise of his rights. But this is a department of 
 your duty on which I feel I have no need to dwell, as your recent 
 conduct I interpret as an indication of yom' determination to defend 
 and guard the sacred rights of conscience, whether assailed by friend 
 or foe. The com'se you have chosen to adopt is to myself, personally, 
 very gi'atifying. But I entreat you to consider the question, not in the 
 light of personal friendship, but of duty. Let principle, and not 
 l^artiality, mfluence you. Convinced that it is every man's right to 
 think for himself and to judge for himself, and to be protected in its 
 exercise, be prepared, on principle, to guard and defend each other's 
 liberty, whenever or by whomsoever invaded. I want no sympathy 
 nor protection for myself, you are not prepared to extend to the 
 humblest member of our Congregation. Take your stand on true 
 liberty of conscience : be firm and faithful ; and your position is 
 impregnable. Be manly and resolved, and though the storms of 
 bigotiy and unbrotherly hate may rage around, they are impotent to 
 harm you. Efforts may be made to divide you, to draw you away from 
 yom* present position. But I fear not the defection of a single person 
 who is not jjrepared to write himself Papist. I am confident of the 
 support of eveiy genuine Protestant, whatever his creed. Our position 
 is his. We stand for liberty of conscience, the right of private 
 judgment, the duty of free inquuy, — not alone in theory but in 
 practice. And as to any among you, if there be such, who are not 
 2)repared to allow and maintain these, — the sooner we are rid of them 
 the better. It is time they had ceased to wear false colours, deceiving 
 the public and perhaps themselves, by calling themselves Protestants, 
 when their creed, their faith is the essence of the rankest Popery. 
 
 Touching the more practical duties of a Christian Congregation, 
 om- time will now allow us to say but little. That, however, w^e do 
 not regret. Even the entire omission of this part of the subject would 
 be of little consequence, as from the constitution of a Christian 
 Congregation, as already explained, your judgments might easily 
 supply the defect. In a few words, however, I shall endeavour to 
 indicate them. 
 
10 
 
 The temporal welfare of its members, especially of its poorer 
 nembers, should seriously and constantly engage the attention of the 
 :;hristian Congregation. It is readily seen how worldly competence 
 s connected with moral culture. A hunger- whetted appetite, or a 
 nind constantly strained on the rack of care, is by no means a good 
 ^reparative for mental improvement, nor a strong incentive tamoral and 
 religious training. Convinced, at the same time, that it is the wisest 
 charity which, instead of giving bread, provides the means of earning 
 t, the Congregation should seek remunerative employment for those 
 requiring it. And, witnessing the many evils that arise from improyi- 
 lence, the industrious it should aid by counsel and othenyise, to attain 
 independence through judicious economy and wise provision for the 
 tutm-e. Here come into view the various societies which the Con- 
 gregation should either supply within itself or be able to recommend, 
 for Improving the social condition of the humbler classes — the Em- 
 plo}Tnent Society,— the Savings' Bank,-the Sick Club,— the Building 
 Association, — Deferred Annuity and Life Insurance Companies, &c. 
 These or such other agencies as benevolence, under the guidance 
 ^f wisdom, suggests, the Christian Congregation will diligently employ, 
 for the social elevation of its poorer members. 
 
 But while it thus takes a deep interest in the temporal welfare of its 
 members, the Christian Congregation will devote itself with earnest zeal 
 to provide, above all things, for their mental, moral and religious im- 
 provement. Worldly abundance is a good thing ; but not without these. 
 In them, and not in the abundance of the things a man possesses, con- 
 sists the kingdom of heaven. The promotion of these, therefore, 
 wiU be the Congi-egation's chief aim. Apart from the helps the pul- 
 pit may render, there should be, for theh promotion, the Mutual Im- 
 provement Societies, the carefully selected Libraiy, the Social Ee- 
 unions, the Sunday School, and such other Institutions as experience 
 may approve for enlightening the minds, elevating the moral standard, 
 cultivating the virtues, and promoting the moral and spiritual welfare 
 of the members ; and not the members alone but all on whom their in- 
 fluence may be usefully and judiciously brought to bear. And while 
 this latter field is open to tlie Clnistian Congregation m eveiy place, in 
 large iovms it becomes a serious and important concern. To the 
 vomig especially, thousands of whom are growing up neglected and 
 uncared for, their homes training them m all manner of iniquity— to 
 these especial attention should be devoted in rescmng them from the 
 evils by which they are surrounded. 
 
 Brethren, how discharge you these duties ? What are you doing 
 in these matters ? What efforts are you making to promote your own 
 and your brethren's improvement? Are you so united and so zealous 
 in labom-s of usefulness as you might ? It is not enough to show a 
 solid front to oppression or persecution. Be united not alone, nor 
 chiefly, by outward pressure but by inward atti'action ; and not more 
 to resist aggression on your rights than to promote the principles you 
 espouse — to realize them in your ovm lives and to aid others to realize 
 them in theirs. " You are members one of another." " Have," there- 
 fore, " the same care one for another." 
 
11 
 
 ^ My friends, to-day is the first Sunday of a New Year. 1852 has 
 opened upon us — a year that may very likely be eventful in Eui'ope's 
 history, in freedom's cause. In all probability, before its close, there 
 may be a deadly struggle between liberty and despotism. Wise 
 men consider tlie world's peace endangered. Upon the great Conti- 
 nent of the Old World, a thunder-cloud has been long gathering ; 
 and we know not the moment it may bm^st. Wlien the crash comes, 
 may the God of Justice give the victory to the right — ^may despot- 
 isms be crushed and the oppressed set free. 
 
 To yourselves, brethren, as a Congregation,' the year we have en- 
 tered upon, is not without its dangers and difficulties. You have 
 been thro-svTi upon your own resources. Those who projected the 
 Congi-egation and called it into being, have deserted it ; — and not 
 only so, but, there is too good reason to beUeve, they look coldly upon 
 it. You have to contend for existence, not only against the pre- 
 judices and the opposition of chm-ches that have always considered 
 it their duty to oppose us, but also against the coldness, if not the 
 hostility, of fonner friends. To smmount your difficulties will 
 demand the heartiest cooperation and most zealous efforts, and, at 
 the same time, the wisest circumspection. Combine moderation with 
 your zeal, courtesy with your firmness, gentleness with your perseve- 
 rance. Let your lives be convincing advocates for your principles. 
 Leave it in no man's power to say an unkind or ungenerous word of 
 you. Show by your fiiiits, that whatever men call you, mfidels or 
 unbelievers, that the spirit of Christ reigns in your hearts and governs 
 your conduct. Show by your love for each other, that Christianity 
 supplies a closer and stronger bond of union than any doctrinal test. 
 To hostile attacks be as adamant, off which the arrows of the foe shall 
 rebound ; while to each other, and all needing yom' sympathy and aid, 
 be kmd and condescending, gentle and tender-hearted. As Jesus 
 exhorted the disciples — •' Be ye wise as serpents and harmless as 
 doves." 
 
 I entreat you, brethren, let the year we are entering on, be a year 
 of united effort. Strengthen the bonds of your union by closer in- 
 timacy and cordial cooperation. With enlarged sympathies and 
 enlarged Christian charity, let not trifles distract you. A serious 
 responsibihty is yours. The establishment of a Congi-egation, or tlie 
 support of its Minister, is trifling in comparison. In fact, if we had 
 fewer of both — fewer congregations and fewer ministers, and more 
 real educators of the people, it were a blessing to society, to the world. 
 I tell you then honestly that it is not because the existence of your 
 Congregation has been endangered that I am so deeply concerned. 
 Nor yet is it on account of my present means of support being 
 imperilled ; for though it would grieve me deeply to be separated 
 from a Society from which I have experienced so much kind indulgence, 
 and for many of Avhose members I cherish an undying friendship, yet 
 in this wide world there is room enough for all, and work enough for 
 all, and bread enough for all. I have no great fear for myself. But I 
 shall tell you why I am so concerned. A great principle is at stake. 
 
u 
 
 Through us the fundamental doctrine of Protestantism has heen as- 
 sailed. Om* rights as Christians, as men^ — ^those noble principles 
 which eveiy genuine Protestant reveres and most, dearly cherishes — 
 liberty of conscience, free inquuy, the right of private judgment, 
 have been invaded, by the representatives of the men who ever proved 
 themselves thek fimiest advocates — have been set at naught and 
 trampled upon by the very persons who have been constituted the 
 guardians of the Plights of Conscience ! Necessity has been laid upon 
 you to i)rotect these sacred rights fi'om the assaults of their appointed 
 guardians. That, with firm detemiination, you have undertaken to 
 do, to the utmost of your power. And hence, my deep concern. My 
 anxious wish, my heart's desire, is, that you should guard well your 
 solemn trust, and show yom-selves worthy of it. In the sacred name 
 of Justice, of the Eights of Conscience, of the Truth we seek, and of 
 the Eeligion w^e profess, I conjm^e you, in yom' efforts to defend your 
 right to w^orship God and serve yom- fellow-man, according to the 
 dictates of yom- consciences, " give none occasion to the adversaiyto 
 speak reproachfully." Hinder not the cause you would help. Let a 
 wise moderation, a generous forbearance, an mitiring zeal, and, above 
 all, blameless, pure, and useful lives, characterize you. This be your 
 com-se, and the defence of the Eights of Conscience shall not have 
 been committed to you in vain. 
 
 And, dear friends, may God bless you all. May the year we have 
 commenced be to you all, a year of prosperity, of happiness, of much 
 moral and religious growth. May you all enjoy the blessings of do- 
 mestic peace, and of " consciences void of offence toward God and 
 man." And when its days are numbered — and still more when life's 
 hom-s are closing — oh ! may we all now so live, tme to conscience, to 
 duty, and to God, that we shall then be enabled to look back on lives 
 consecrated by purity, holiness, and vu'tue, and forward to the unknown 
 future without fear, v/ith strong hope and trust in Him who ever loves 
 and blesses the faithful. Amen. 
 
 O'Neill, Printer, 4, Castle Place, Belfast-