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formed themselves into a presbytery. In the name of that presbytery, which they called the Presbytery of Springfield, they, in the course of a few months, published their Apology, or defence of their conduct. According to this publication, and a variety of other evi dence, both printed and verbal, these men were at this time distinguished by their-1. Denying the doctrine of absolute, and unconditional decrees. 2. Maintaining that Christ died equally for all men, and that all men, notwithstanding a considerable corruption of nature, had still, independant of any special influence of the Holy Spirit, sufficient power to believe-and, 3. That all creeds and confessions ought to be rejected; and the Bible, without any comment, or explanation, acknowl edged as the only bond of union and church-fellowship among christians. Though they had formed themselves into a Presbytery, and had been active in organizing distinct societies, yet they, in this publication, as well as in some others, renounce all pretension of forming a distinct party. "They considered (Apology, page 20,) this Presbytery providentially formed to cover the truth from the impending storm, and check the lawless career of opposition." And, however paradoxical this declaration appeared at the time it was made, we, for our part, have no doubt but they were sincere in making it. The plain matter of fact appears to us, that as to church order or regular plan, they had nothing fixed. Their existence in the Presbyterian form, or in any other, they considered (as one of themselves expresses it) only as a kind of asylum for those who were cast out, so that they might come and be there, like David's father and

mother with the king of Moab-till they would know what God would do for them.

Hence, in June 1804, when it had scarcely existed nine months, the Presbytery of Springfield was, with the consent of all the members, dissolved. This dissolution was made known to the world in a small pamphlet entitled "The last Will and Testament of the Presbytery of Springfield." In the address which accompanied what we would call their last Presbyterial act, their reasons for dissolving are stated in these words;

"With deep concern they (the members of Springfield Presbytery) viewed the divisions, and party spirit, which have long existed 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 them 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 stript 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,

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in the New Testament for such confederacies as modern Church Sessions, Presbyteries, Synods, General Assemblies, &c. 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. How

ever just, therefore, their views of church Government might have been, their publication would have carried the mark of the beast being sent out under the name of a Presbytery."

This extract, though nothing but sophistry, is the only paragraph in the pamphlet which has any thing like sense, and solidity. The preceding part of the pamphlet stands in the form of a last will, and is both nonsensical and profane.

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Previous to their dissolution, they had sent forth a considerable number of preachers-yet, even in sending these, they did not consider themselves as exercising any authority, which any company of christians might not do. The following, written at Springfield, March 1804, may serve as a specimen of their form of licen-.

ses.

"For as much as our brother, Malcham Worley, has made known to us the exercises of his mind for some time past, expressive of a divine call to labour in word and doctrine; and we being satisfied, from a long and intimate acquaintance with him, of his talents, both natural and acquired, being such, as thro' the grace of God' may render him useful; and considering that the way of

God is above our ways, it therefore seemed good to us with one accord to encourage our brother to the work, whereunto we trust the Holy Ghost is calling him; and we do hereby recommend him to the churches scattered abroad, to be forwarded in his calling, according to the manifestation of the spirit given to him to profit with. al. Signed in behalf of the Presbytery.

"B. W. STONE, cl'k."

Early in the spring of 1805, the substance of two letters written to a friend, on the atonement, by Barton W. Stone, made its appearance. In this pamplet the author denies that there was such a covenant made with Adam as is generally called the Covenant of Works. He asserts that there is no Trinity of persons in the Godhead, but only of characters or relations—and con sequently that Christ, as a person distinguished from the Father, is not true and proper God. He further denies that there is any vindictive wrath in God which must be endured or appeased before a sinner can be pardoned, He rejects the doctrine, that Christ is surety, either for the elect, or for all mankind, or that he endured the curse of the law, or the wrath of God, to display God's justice, and obtain for sinners the remission of the curse. -He asserts that we are not justified by the imputed righteousness of Christ; but, that by faith in the gospel our hearts are changed, we are made just or righteous, and declared so by God, because we are so indeed. And he holds that justification, sanctification, conversion, regeneration, salvation, propitiation, reconciliation, and atonement, all mean the same thing. He states that

ancient sacrifices only had their effect on the worshipper, producing faith and repentance; and that the blood or death of Christ does the same thing; having its whole efficacy on the believer.

As no common creed was now acknowledged in the New Light church, it would be unjust to charge all their preachers and members with holding these doctrines. Yet it cannot be denied, that a majority of their preach. ers had adopted them previous to the publication of the pamphlet, and were active in defending them some considerable time after. Nor have any, except two, ever fairly and publicly renounced them. The epithet then, we think, is fairly applied, when we call the class, or community, a Socinian Association.

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It has already been intimated, that the circumstances under which the brethren separated from Synod, were remarkably favourable for extending their influence in forming a party. Nor did any of them neglect to improve these advantages. Yet such were the materials of which the party was composed, and such were the visionary principles by which they were actuated, that, as a party, it could not in the nature of things be lasting. Hence we find, that it was scarcely known, till it was found falling to pieces. In the spring of 1805, three Shakers, from New Lebanon, state of N. York, arrived in Kentucky, and found the fields white for their harvest. Their first visit, it is said, was paid to Matthew Huston, of Madison county, who had been converted to the New Light church by the Letters on the Atonement. He, and a considerable number of his people, readily embraced their doctrine, though they did not avow it

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