It seems their worship was held in the night time for concealment. But that ecclesiastical tyrant, Archbishop Laud, "breathing out threatening and slaughter against the disciples of the Lord, made havoc of the church, entering into every house, and hauling men and women, committed them to prison." Still they persevered until the day of deliverance came by his overthrow. After this event, Thomas Goodwin, Philip Nye, and a few other "Independents," distinguished as popular and effective preachers, returned from exile, and constituted a very small minority in the Westminster Assembly. The people seemed "with one accord to give heed to the things which were spoken;" churches were multiplied under their ministry, until the restoration of the monarchy.

Drs. Goodwin and Nye, the most distinguished of them, wrote the preface to Mr. Cotton's "Keys," and how far they agreed with him has before been stated; and Dr. Owen, in his tract on schism, confesses that he was converted to agree with them by Mr. Cotton's books. The agreement of Lord Brooke and Lord Say with these views has also been before stated.

In Collier's Ecclesiastical History, vol. ii. p. 681, he says of Drs. Goodwin and Nye, "These men, liking neither the strict discipline of the Presbyterians, nor the latitude and license of the Brownists, projected a temper, and settled upon Robinson's model."

Baillie, in his Dissuasive, p. 54, says: "Goodwin and Nye, Burroughs and Bridge, and Simpson, (1646,) are discreet and zealous men. Master Robinson did derive his way to his Separate congregation at Leyden, a part of them did carry it over to Plymouth in New England; here Master Cotton did take it up, and transmit it thence to Master Thomas Goodwin, who did help to propagate it to sundry others, till now, by many hands, it is sown thick in divers parts of this kingdom." See Han. iii. 135.

Mr. Cotton replies, "I hope there want not divers more to be added to them in other parts of England."— Way, etc. 12.

Baillie said there were but six Independents in the Westminster Assembly; "but what it wants in numbers is multiplied by the weight of its followers. But it has had many bad fruits, notwithstanding all the gifts and graces with which Robinson and Ainsworth have been adorned by God."

THE ADDRESS OF REV. ROBERT VAUGHAN, D. D.

Dr. Vaughan is among the venerable Congregational divines of distinction in England. He made an Address, by request of "The Congregational Union of England and Wales," entitled "Congregationalism, or the polity of Independent Churches;" which has been printed, and it will, no doubt, be interesting to extract some of his views here, especially as the book is scarce, and the views seasonable and important. A single extract has before been made.

"One of the most characteristic features of modern society consists in the efforts which are made in favor of popular intelligence; and Congregationalism harmonizes with every thing that is wisely done in relation to that object. The discovery of printing, the right of private judgment, liberty of worship, and freedom of discussion on all subjects, -nothing could be more congenial to Congregationalism than these subjects. It is a system to be worked by popular power, and must depend, if worked orderly, upon popular intelligence. It bestows a kind of franchise upon all who become parties to it. Its aim is to make all men Christians, and to render all Christians competent to a well observance of the duties which arise out of the Christian fellowship.

"It is said we are republicans in our church polity, and must, in consequence, be republicans in state affairs. As the principles which obtain in our churches are essentially popular, they are in agreement with the popular suffrage, in our social (civil) affairs. But there is nothing in Congregationalism to prevent its disciples from being good subjects under an aristocracy, or monarchy, or a despotism.

"Congregationalism in regard to other communions may claim equality, but it can take no precedence. In regard to the state, it may demand justice, but can never accept of favor. Neither the church nor the world has any thing to fear from it, but very much to hope. It can never do men harm, except as it may be done by reason or persuasion.

"The fault is entirely with ourselves if we do not, more fully than any other communion have done, realize the maxim, that 'Union has strength.' It does not seek union for the sake of power, (as do some communions,) but for the sake of liberty. Every church, by its independent action, has to provide its own expenditure and its own discipline. If weak, these may well engage all its capabilities; if strong, it has to add attentions to plans, by which the strong may

assist the weak, and by which new ground may be occupied at home and abroad.

"Persons not Congregationalists, generally suppose that we have no such thing as union among us; that it is the very element of Independency that we should be much more enamored with isolation than union; that our system is the favorite with us because it serves to scatter us, in the disjecta membra fashion, in a thousand directions, and is, in its nature, opposed to our being joined into one body. They should ask themselves whether it is just to suppose we are without the disposition to attach some natural meaning to those Scriptures which so explicitly speak of the unity which must ever belong to the true church of Christ, and the obligation resting upon all churches and Christians, to exercise, as far as possible, mutual recognition, to hold mutual fellowship, and to abound in good offices one towards another."

He then appeals to the associations and unions of the Congregationalists in all parts of England, which are, in fact, home missionary societies, to assist the weak, and devise means of efficient action. When it is considered, "that our churches are not more characterized by their one polity, than by their one faith, it will be manifest that with much less of unity than some other religious bodies in appearance, we possess greatly more in reality. Without any denominational creed or confession, we possess already much more oneness in opinion than those who zealously uphold such things. If our conformity is neither so strict nor so obtrusive, our unity is greater. Within the last few years, independency has appeared strong enough to demonstrate its power of association, in the formation of this UNION, [Congregational Union of England and Wales,] and wise enough to perceive the practical objects which might be aided by such means. While we are animated by that love of liberty which insures to our churches their separate independence, we are, at the same time, so far governed by a love of order as to be capable of giving to our entire denomination a character of unity, by a Union, which renounces all authority to legislate, and all coerce."

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"At the last meeting of the UNION, it was made to appear that the Congregationalists of England and Wales are steadily increasing in numbers and efficiency. Our places of worship multiply in an increased ratio every year, considerable accessions continue to be made, and our ministry is in a course of advancement. It is the belief of persons, who are no incompetent judges, that Congregationalism has

doubled, and perhaps even trebled in strength during the last quarter of a century. The signs of a growing piety are also observable among ministers and people.

"Two hundred years since, the Church of England was the church of the whole nation; it is not now the church of more than half of it. And within the same space, Independency, (including Baptists and Anti-Pædobaptists,) did not reckon more than ten or twelve ministers and churches, has risen to number between three and four thousand. The denomination may be said to possess more than treble the strength, at this time, than it did at the commencement of the present century." He refers to the prediction of John Robinson. - Supra.*

"Three centuries were required to raise the church above proscription and persecution; and who can tell what another century may do for Independency? The approval which it has extorted from the public judgment during the last twenty years, the most sagacious could not have anticipated. We see the progress of the principles which the primitive church acted upon, reviewed in the history of Independency, and passing from our churches to all churches, under the blessing of God, not less adapted to secure purity, than to give to our common Christianity its proper freedom and power; and we see it as the true ordinance of God, as carrying the elements of law and or der, to extend and ennoble the institutes which have obtained among the kingdoms of the world.

*"In England and Wales, with a population of 18,000,000, there are 34,467 places of public worship, of which 14,077 belong to the Church of England, and 20,390 to all other denominations. But the sittings or church accommodations are, in the Episcopalian churches, 4,922,412, and all other denominations, 4,545,326. But the sittings of the Dissenters are more used than those of the • Established Church. Half of the population of England are Dissenters, and not more than one twentieth are Roman Catholics- they have but 570 churches. The number of the churches of the Independents is 3,244; of the Baptists, 2,789; Presbyterians, 161; Unitarians, 229; including the Independents of Scotland and Ireland, and those of the 'Plymouth Brethren,' the Independent churches are full 4,000." These statistics are taken from the census returns for March 30, 1851. It will be seen that the numbers in the Congregational Journal are very far from the full number. The statements of Rev. Dr. Vaughan are fully reliable, and accord with the census returns.

The number of Congregational churches in the United States and British Provinces are probably about two thousand. But the enumeration has not been fully made. Those of the Baptist denomination, adopting the Congregational discipline, are probably four times that number. We are told, credibly, they exceed nine thousand.

"When the world shall have made the natural approach to the state which the most humane and enlightened have labored to promote, then will come the nearest conformity to Congregationalism. God has so devised this system that the progress of man in social life will ever be, not to amend, but copy it; not to go beyond, but follow after. The system will not change, but it will continue to enlarge, to improve and brighten, as the world shall be made to possess a greater aptitude for receiving it."

THE SAVOY PLATFORM.

A declaration of the faith and order of the Congregational churches in England was made by a Synod at the Savoy, London, 1659, the whole of which is found in Han. iii. 547, and on. It is quite voluminous, and we only transcribe the substance of their views.

"Of the institution of churches, and the order appointed in them by Jesus Christ," as given in Neal's Hist. Pur. ii. 178, 179.

"That every particular society of visible professors, agreeing to walk together in the faith and order of the gospel, is a complete church, and has full power within itself to elect and ordain all church officers, to exclude all offenders, and to do all other acts relating to the edification and well-being of the church.

"That the way of ordaining officers, that is, pastors, teachers, and elders, is, after their election by the suffrage of the church, to set them apart with fasting and prayer, and the imposition of the eldership of the church; though, if there be no imposition of hands, they are, nevertheless, rightly constituted ministers of Christ; but they do not allow that ordination to the work of the ministry, though it be by persons rightly ordained, does convey any office power, without a previous election of the church.

"That none may administer the sacrament, but such as are ordained and appointed thereto. Nor are the pastors of one church obliged to administer the sacraments to any other than the members of that church to whom they stand related in that capacity. Nor may any person be added to the church, but by the consent of the church, and a confession of his faith, declared by himself, or otherwise manifested. "They disallow the power of all stated synods, presbyteries, convocations, and assemblies of divines, over particular churches, but admit, that in cases of difficulty or difference relating to doctrine or order, churches may meet together by their messengers, in synods or