as appeared best calculated to arrest their attention. Appropriate addresses have frequently been made, and the service has, in all respects, been conducted with a special view to their advantage and Religious edification. .

3. The effect of moral discipline has been manifestly favourable to this revival. This discipline, vigorously and vigilantly maintained, has preserved the youth, generally, from those practices, habits and vicious indulgences, which counteract, dissipate, and destroy all serious and religious impressions. It has had an influence in preventing that hardness of heart and insensibility of conscience, which are the natural and usual effects of unrestrained vice. It has formed a practical testimony against the moral vileness of several things which youth are apt to consider, if not as entirely innocent, yet, as evidences of manliness and spirit. . . .

4. The few pious youths who were members of College before the revival, were happily instrumental in promoting it. They had, for more than a year, been earnestly engaged in prayer for this event. When they perceived the general and increasing seriousness which has been noticed, several of them made an agreement to speak, privately and tenderly, to their particular friends and acquaintance, on the subject of religion..

The special means made use of to promote and cherish this revival, besides the circumstances already mentioned, were the following-A short address on the subject of religion was made, after prayers, on every Saturday evening. In preaching on the Lord's day morning, subjects were selected suited to the existing state of the Collegein this particular we are deeply indebted to the theological professors, who have generally conducted the morning service. A particular reference was often made to the religious attention which had been excited among the students, in the remarks which accompanied their Bible recitations. A weekly lecture, intended for the students exclusively, was given by myself, on every Tuesday evening. A social prayer meeting was held, on every Friday evening, at which one of the theological professors commonly made an address. A family prayer meeting (as the students called it) was, every evening, held among themselves, at which a large proportion of the whole College attended. Smaller and more select associations for prayer were also formed. . . . I shall conclude my report on this subject with a few short remarks, offered with a view to give a correct apprehension of its nature and character.

1. It has been, so far as I am able to judge, remarkably free from extravagance and enthusiasm. I know of nothing, in regard to this revival, that I think would be called extravagant or enthusiastic, by any one who really believes in the great doctrines of the Protestant Reformation. Particular pains were early taken to guard against the evil here contemplated; and, by the divine blessing, they have been made so successful that I am not acquainted with a single incident or occurrence, indicative of intemperate feeling or conduct, that we are called to regret.

2. There has been no sectarian spirit accompanying or mingling with this revival. There are students in the College belonging to four or five different denominations of Christians. At first, there appeared to be some apprehension in the minds of those who were not Presbyterians, lest they should be drawn into a union with this denomination, if they yielded to the sentiments and feelings which began to be prevalent. But I told them, in the first address that I made to them on a Tuesday evening, that it was my fixed purpose to inculcate no doctrine or tenet that was not found in all the public orthodox creeds of Protestant Christendom- that I was indeed earnestly desirous that they should all become real practical Christians, but that I had no wish to make

a single proselyte. This, I believe, removed every apprehension-and the intimation then given has been sacredly regarded. Not a single thing has been said by myself. nor, I am persuaded, by the theological professors who have preached to them, that has had any intentional tendency toward proselytism. On the contrary every thing has been general. The great catholic doctrines of the gospel have been exclusively inculcated. It is believed that there is not an individual of the College who would, if questioned, complain that he has, in any instance, felt himself pressed with opinions which interfered with his educational creed.

3. There has been no neglect of study. A report was circulated that study was laid aside in the College to attend to religion. Nothing could be more false. Study has probably never been pursued with more diligence and success. Our pupils were informed that if, at any particular recitation, an individual should find that his mind had been so exercised as not to permit him to get his lesson, he should, on application to his teacher, be specially excused; and this indulgence has been frequently asked and granted. But not a single recitation of a class has been omitted; and every individual lesson or recitation, incidentally omitted, has been strictly required to be made up for the quarterly and semi-annual examinations.

4. There have been no compulsory exercises. Everything, beyond the stated religious instructions and duties of the College in ordinary times, has been perfectly voluntary; unless the short address, on Saturday evening after prayers, may be considered as a slight exception. No one has suffered either censure or reproach, who chose to be absent from any religious exercise or engagement which had its origin in this revival.

Text-"The Life of Ashbel Green, V.D.M. Begun... by himself .. pp. 619-622.

II. THE LAST WILL AND TESTAMENT OF THE SPRINGFIELD PRESBYTERY

The members of the Springfield Presbytery having seceded because of their anti-Calvinistic doctrines, which may be consulted in "The Apology of Springfield Presbytery," finding, however, that their name savored of a party spirit, decided to repudiate any name save that of Christian. They therefore drew up the document as under, which is fundamental in the Stone movement in Kentucky.

"For where a testament is, there must of necessity be the death of the testator; for a testament is of force after men are dead, otherwise it is of no strength at all, while the testator liveth. Thou fool, that which thou sowest is not quickened except it die. Verily, verily, I say unto you, except a corn of wheat fall into the ground, and die, it abideth alone; but if it die, it bringeth forth much fruit. Whose voice then shook the earth; but now he hath promised, saying, yet once more I shake not the earth only, but also heaven. And this word, yet once more, signifies the removing of those things that are shaken as of things that are made, that those things which cannot be shaken may remain. Scripture.

THE PRESBYTERY OF SPRINGFIELD, sitting at Caneridge, in the County of Bourbon being through a gracious Providence in more than ordinary bodily health, growing

in strength and size daily; and in perfect soundness and composure of mind; but knowing that it is appointed for all delegated bodies once to die; and considering that the life of every such body is very uncertain, do make, and ordain this our last Will and Testament, in manner and form following, viz:

Imprimis. We will, that this body die, be dissolved, and sink into umon with the Body of Christ at large; for there is but one Body and one Spirit, even as we are called in one hope of our calling.

Item. We will, that our name of distinction, with its Reverend title, be forgotten that there be but one Lord over God's heritage, and his name One.

Item. We will, that our power of making laws for the government of the church, and executing them by delegated authority forever cease; that the people may have, free course to the Bible, and adopt the law of the Spirit of life in Christ Jesus.

Item. We will, that candidates for the Gospel ministry henceforth study the Holy Scriptures with fervent prayer, and obtain license from God to preach the simple Gospel, with the Holy Ghost sent down from Heaven, without any mixture of philosophy, vain deceit, traditions of men, or the rudiments of the world. And let none henceforth take this honour upon himself, but he that is called of God, as was Aaron.

Item. We will, that the church of Christ resume her native right of internal government-try her candidates for the ministry, as to their soundness in the faith, acquaintance with experimental religion, gravity and aptness to teach; and admit no other proof of their authority but Christ speaking in them. We will, that the Church of Christ look up to the Lord of the harvest to send forth labourers into his harvest; and that she resume her primitive right of trying those who say they are apostles, and are not . Item. We will, that each particular church, as a body, actuated by the same spirit, choose her own preacher, and support him by a free will offering, without a written call or subscription-admit members--remove offences; and never henceforth delegate her right of government to any man or set of men whatever.

Item. We will, that the people henceforth take the Bible as the only sure guide to heaven; and as many as are offended with other books, which stand in competition with it, may cast them into the fire if they choose; for it is better to enter into life with one book, than having many to be cast into hell.

Item. We will, that preachers and people, cultivate a spirit of mutual forbearance, pray more, and dispute less; and while they behold the signs of the times, look up, and confidently expect that redemption draweth nigh.

Item. We will, that our weak brethren, who may have been wishing to make the Presbytery of Springfield their king, and wot not what is now become of it, betake themselves to the Rock of Ages, andfollow Jesus for the future.

Item. We will, that the Synod of Kentucky examine every member, who may be suspected of having departed from the Confession of Faith, and suspend every such suspected heretic immediately, in order that the oppressed may go free, and taste the sweets of gospel liberty.

Item. We will, that Ja . . . the author of two letters lately published in Lexington, be encouraged in his zeal to destroy partyism. We will, moreover, that our past conduct may be examined into by all who may have correct information; but let foreigners beware of speaking evil of things which they know not.

Item. Finally, we will, that all our sister bodies read their Bibles carefully, that they may see their fate there determined, and prepare for death before it is too late. SPRINGFIELD PRESBYTERY June 28th, 1804)

L.S.

We, the above named witnesses of the Last Will and Testament of the Springfield Presbytery, knowing that there will be many conjectures respecting the causes which have occasioned the dissolution of that body, think proper to testify, that from its first existence it was knit together in love, lived in peace and concord, and died a voluntary and happy death.

Their reasons for dissolving that body were the following: With deep concern they viewed the divisions, and party spirit among professing Christians, principally owing to the adoption of human creeds and forms of government. While they were united under the name of a Presbytery, they endeavoured to cultivate a spirit of love and unity with all Christians; but found it extremely difficult to suppress the idea that they themselves were a party separate from others. This difficulty increased in proportion to their success in the ministry. Jealousies were excited in the minds of other denominations; and a temptation was laid before those who were connected with the various parties, to view them in the same light. At their last meeting they undertook to prepare for the press a piece entitled Observations on Church Government, in which the world will see the beautiful simplicity of Christian church government, stripped of human inventions and lordly traditions. As they proceeded in the investigation of that subject, they soon found that there was neither precept nor example in the New Testament for such confederacies as modern Church Sessions, Presbyteries, Synods, General Assemblies, etc. Hence they concluded, that while they continued in the connection in which they then stood, they were off the foundation of the Apostles and Prophets, of which Christ himself is the chief corner stone. However just, therefore, their views of church government might have been, they would have gone out under the name and sanction of a self-constituted body.

Therefore, from a principle of love to Christians of every name, the precious cause of Jesus, and dying sinners who are kept from the Lord by the existence of sects and parties in the church, they have cheerfully consented to retire from the din and fury of conflicting parties-sink out of the view of fleshly minds, and die the death. They believe their death will be the great gain to the world. But though dead, as above, and stripped of their mortal frame, which only served to keep them too near the confines of Egyptian bondage, they yet live and speak in the land of Gospel liberty; they blow the trumpet of jubilee, and willingly devote themselves to the help of the Lord against the mighty. They will aid the brethren, by their council, when required; assist in ordaining elders, or pastors--seek the divine blessing-unite with all Christians commune together, and strengthen each others' hands in the work of the Lord.

We design by the grace of God, to continue in the exercise of those functions, which belong to us as ministers of the gospel, confidently trusting in the Lord, that he will be with us. We candidly acknowledge, that in some things we may err, through human infirmity; but he will correct our wanderings, and preserve his church. Let all Christians join with us, in crying to God day and night, to remove the obstacles which stand in the way of his work, and give him no rest till he make Jerusalem a praise in the earth. We heartily unite with our Christian brethren of every name, in thanksgiving to God for the display of his goodness in the glorious work he is carrying on in our Western country, which we hope will terminate in the universal spread of the gospel, and the unity of the church."

Text-Moore: A Comprehensive History of the Disciples of Christ, pp. 243-246.

III. THOMAS CAMPBELL'S Declaration and Address.

Written for the Christian Association of Washington (organized August 17, 1809) by Thomas Campbell.

Let none imagine that the subjoined propositions are at all intended as an overture toward a new creed or standard for the Church, or as in any wise designed to be made a term of communion, nothing can be further from our intention. They are merely designed for opening up the way, that we may come fairly and firmly to original ground upon clear and certain premises, and take up things just as the apostles left them; that thus disentangled from the accruing embarrassments of the intervening ages, we may stand with evidence upon the same ground on which the Church stood at the beginning. Having said so much to solicit attention and prevent mistake, we submit as follows:

Prop. 1.That the Church of Christ upon earth is essentially, intentionally, and constitutionally one; consisting of all those in every place that profess their faith in Christ and obedience to him in all things according to the Scriptures, and that manifest the same by their tempers and conduct, and of none else; as none else can be truly and properly called Christians.

(2) That although the Church of Christ upon earth must necessarily exist in particular and distinct societies, locally separate one from another, yet there ought to be no schisms, no uncharitable divisions among them. They ought to receive each other as Christ Jesus hath also received them, to the glory of God. And for this purpose they ought all to walk by the same rule, to mind and speak the same thing; and to be perfectly joined together in the same mind, and in the same judgment.

(3) That in order to this, nothing ought to be inculcated upon Christians as articles of faith; nor required of them as terms of communion, but what is expressly taught and enjoined upon them in the Word of God. Nor ought anything to be admitted, as of Divine obligation, in their Church constitution and managements, but what is expressly enjoined by the authority of our Lord Jesus Christ and his apostles upon the New Testament Church; either in express terms or by approved precedent. (4) That although the Scriptures of the Old and New Testaments are inseparably connected, making together but one perfect and entire revelation of the Divine will, for the edification and salvation of the Church, and therefore in that respect cannot be separated; yet as to what directly and properly belongs to their immediate object,