On Thursday afternoon, at four o'clock, a large number of persons were assembled on the ground to witness the ceremony of laying the foundation-stone of the above place of worship.

After a hymn had been sung, and a portion of Scripture read appropriate to the occasion, the Rev. Frederick Miller offered up prayer for the Divine blessing. The Rev. William Jarrett then delivered an address, which we insert. The stone was then laid in the customary manner, by the Rev. Frederick Miller.

It is because we believe that "everything is sanctified by the word of God and by prayer," that we assemble to-day to invoke the blessing of God, upon the occasion of laying the foundation-stone of an edifice to be dedicated to His worship.

Upon such an occasion, it cannot be deemed unsuitable that we should offer a word or two in explanation of the religious views of those for whose use the proposed edifice is intended.

The terms Congregational and Independent have been employed for the purpose of expressing, as far as a word can do so, the views we entertain upon the subject of Church government. We do not agree in opinion with those who think that Diocesan Episcopacy is the scriptural form of church polity. We believe that every pastor of a christian society or church is a bishop, in the sense in which the word is used in the New Testament, and that he derives his authority to minister in word and doctrine, not from the mandate of an earthly sovereign, nor from the suffrages of his ministerial brethren, but from those who invite him to become their pastor.

We do not agree, on the other hand, with those who are of opinion that government by Presbyteries and Synods is the scriptural model of church rule. We believe that a christian church is a society of truly religious persons united together by deliberate and voluntary accord, and that it is the right and privilege of every such church to administer its own affairs by general vote, and that such churches are not amenable to any extraneous jurisdiction whatever. The rules by which such a church should be governed are, we believe, to be drawn in every case directly from the New Testament; and the only authority to be regarded is, in our opinion, that of the Great Head of the Church, the Lord Jesus Christ. While we hold in charitable esteem those who conscientiously differ from us in opinion upon church polity, we think that we derive our senti-ments from the New Testament, and that we have a ministry in every respect scripturally valid. Believing, also, that Christ's institutes are intended to answer high and important ends, we do not deny that we attach great value to our distinctive views on church government; not, indeed, because they are distinctive, but because they are true.

The points upon which we agree with the great body of the faithful, will be found to be so many and so important, as to lay a substantial basis for communion with all who recognise the divine character and mediation of Jesus Christ. We entertain, indeed, an hereditary jealousy of creeds and human formularies, believing that the ipsissima verba of scripture present us with the best possible exposition of the mind of the spirit of God. At the same time, we do not hesitate to acknowledge that "the things most surely believed among us" are, in every main point, in accordance with the confessions of faith of the Churches of England and Scotland; of course excepting the articles which relate to church government. The points of harmony, therefore, between us and the great body of Protestant christians, are infinitely more than the points of difference; and while we dare not, from the allegiance we owe to Christ, shun, upon every proper occasion, to avow and defend what we regard as religious truth, it has been, it is, and it will be, I trust, our happiness to merge our distinctive principles whenever we can consistently do so, for the sake of combining with other christians in any general movement for the good of the Church Catholic, and for the conversion of the world to Christ. We are willing to forget, when we can conscientiously do so, the points on which we differ, for the sake of communion upon the vital and essential doctrines of the christian system. For myself and for my brethren, I unfeignedly declare that our desire and aim are to maintain "the unity of the Spirit in the bond of peace."

Let none suppose that, because we do not sanction subscription to articles of faith, as expressed in the words of fallible men, that there is anything approaching to laxity in our religious views; or that great discrepancy of opinion exists among us, while classified under one general name. Some of our opponents have candidly acknowledged that there is more real unity of sentiment among the churches of our faith and order, than in some others in which an ex animo consent is required to an authoritative confession of faith. Nor is it wonderful, as it appears to us, that an habitual reference to the inspired records for direction, upon every point of sentiment and practice, should beget uniformity of opinion on every important religious truth. If great names are thought to ennoble any particular religious profession, we can point to an illustrious roll of ancestors whose names will be held in remembrance as long as talent and genius, sanctified by piety, are revered in the christian church. Such men as Owen, and Howe, and Watts, and Milton, and Locke, are calculated to add lustre to any system with which they identified themselves, - if eminent names can do so. But we prefer that our opinions should be tested by a more infallible standard. He who said, "call no man master upon earth," and whom we desire as disciples reverently to follow, has directed us to "search the scriptures." This inspired apostle has, in like manner, exhorted us to "prove all things," and to "hold fast that which is good." This is our intention and aim; and we will yield to none in reverence for the Bible, or in an earnest desire to be guided by its statements and governed by its laws.

Reference to another subject can by no means be regarded as impertinent on such an occasion as this. I refer to the subject of the support of religion, by grants of money from the State. From the pages of ecclesiastical history, we think we read a lesson, expressed in no hard-to-be-deciphered symbols, that the patronage of the State has never failed to prove detrimental to the spiritual interests of Christ's Church. When we look again at the evils which exist in churches enjoying such patronage now - when we look, on the other hand, at the comparative purity and efficiency of those churches which are unencumbered by such support - and when, above all, we remember the emphatic declaration of Christ, "my kingdom is not of this world," we think we receive a charge to exercise the most scrupulous care to preserve His Church from the influence and control of worldly men, directly or indirectly exercised. Regarding it as a duty to "abstain from all appearance of evil," we think it right to decline grants of public money, although no conditions may be expressed which would appear to fetter us in the exercise of our religious principles. No considerations of temporary expediency appear to us sufficient to outweigh the possible - may I not say the probable - injury to be sustained from bringing ourselves under obligations, or into any kind of connexion with the State. Believing, moreover, that Christ has given it in charge to His people, to support His cause upon the earth, we deem it but right to urge them to the performance of a duty, in performing which salutary exercise may be given to their own religious principles. And while we are sensible that those who think and act differently upon this subject may appear to occupy a vantage ground at present, we are by no means doubtful that the result will justify our views.

It must be admitted that the mode in which such assistance is rendered to religious communities in this colony, is the least objectioinable that could possibly be devised: but, by such a mode, the same support is rendered to error as to truth; and those pernicious doctrines receive a currency to which they would by no means attain, were they left to the unassisted energies of their advocates. Pure Christianity demands a fair field and no favour; and we cannot doubt that, if left to itself, its progress will be immensely greater than when swathed and bandaged in the habiliments with which men would invest it. In order, moreover, that the monstrous injustice of creating a monopoly in favour of any one religious party may never be perpetrated in this colony, as in the Mother country, we think it right to protest against any interference of the state for the spread of religion, be the intention ever so worthy. Let the State Treasury-chest be opened only to dispense for objects purely political; and let it be left to the Great Head of the Church to care for His own kingdom, and to extend its boundaries, by means accordant with its own spiritual nature.

In order to afford convenience for teaching the grand fundamental doctrines of the gospel, in connexion with such views of church polity as I have now expressed, this intended structure is to be raised. We should not seek, were it in our power, to erect an edifice which should dazzle the beholder by its architectural splendour; we think it lawful to gratify taste only so far as is consistent with economy, and with a righteous regard to the religious wants of the colony and of the world. We attach no sanctity to piles of earth and stone as such; but we pray that the building to be erected may be consecrated by the unction of the Holy Ghost, shed upon those who may worship within its walls, and by the regeneration of many who, within its precincts, may listen to the life-giving doctrines of the gospel.

It is, I protest, in no spirit of worldly rivalry towards any other religious communion that we are about to commence our work. We rejoice, and will rejoice, in the legitimate success of all who promulgate the great truth of the gospel. To the members of every such communion we will extend the right hand of fellowship, when permitted to do so; and we will know no rivalry but that of which the apostle speaks, when he exhorts believers to "provoke one another to love and to good works."

I trust that I have advanced nothing which can justly be construed us offensive to any from whom we differ. It is not our wont to refer to the points of difference between us and others. The occasion seemed to justify and demand it. I trust that the reference has been made in the spirit of christian candour. If, however, any think differently, I beg them to excuse the offence in the exercise of that charity "which hopeth all things, and is kind." I conclude with the prayer, that "grace may be with all who love our Lord Jesus Christ in sincerity."