Though we see nothing particularly encouraging at present, still we indulge the hope, that we may live to see some of these branches, long ago broken off through unbelief, again grafted in the true olive. The whole expense of this school, as now conducted, will be about one hundred dollars a year, subject to some small additions for school books in future. Perhaps it may be the wish of your society to take the entire patronage of this interesting school. Any communications on this subject we shall receive with much pleasure. That God may at all times direct, encourage, and bless you in your every attempt to promote the knowledge of Christ, and the salvation of sinners, is our united and fervent prayer. I am, dear Madam, with Christian affection and respect, Yours, G. HALL. Miss Augusta T. Winthrop.

TRACT ANECDOTE.

Mr. R, a student at the University at Abo, in Sweden, writes thus: "The Tract (No. 34.) concerning the Love of some Jewish Children to the Crucified Lord Jesus, has been eminently blessed in this place.-On the 6th inst. a young Lady, attended by her female servant, called upon an old pious Widow, who keeps a Prayer Meeting in her house for a number of young people, of her own sex.-When the Widow had ended her first prayer, and before she gave out a hymn, the strangers asked whether they might be permitted to remain?-The Widow said, "By all means:"-for she had discovered in their faces and manner the greatest distress of mind; and having asked whether they could join in the hymn they were going to sing, (which was in the Finnish language,) they both burst into tears, and said, 'No!'-for being Swedes neither of them understood it sufficiently. During the singing, both were still in tears therefore, when the hymn was ended, the good Widow asked what was the cause of their distress, and what they wanted?Both answered, "We want every thing, for we want Jesus! We read, last week, some tracts published by the Evangelical Society, which almost broke our hearts, but especially one about Three Jewish Girls at Berlin :-we have been in tears ever since, and know not what to do; for we have always counted the Lord Jesus and his Grace a thing not worth attending to; it is therefore just that he now rejects us. Much was said to them for their encouragement; but they could not receive it, nor could they find any rest to their souls, although conversed with upon that subject as often as they attended, for tears seemed to be their meat and drink. Their situation made us all feel for them; and our hearts were stirred up to pray much and ardently for these mourners after salvation; one of whom, having received the Lord's supper just before she was awakened, was since deeply tempted to believe that she had received it unworthily, and to her final condemnation: at length, the compassionate Jesus revealed himself to them, as their sin-pardoning God, and gave them peace in believing, even that peace which

passeth all understanding; so that they now go on their way rejoicing, walking in the paths of all his commandments, blameless. We seem, in these to behold a renewed instance of what occurred to weeping Mary at the sepulchre. The moment Jesus mentioned her name, in his impressive way-Mary!' her soul understood it was he, although her bodily eyes, till that instant, could not discern that he was standing by her; she then fell at his feet, crying, 'Rabboni!'

SYNOD OF KENTUCKY.

The Synod of Kentucky met at Lexington, Oct. 14, 1818. The meeting was unusually large and harmonious, and business of considerable importance was transacted. The free conversation on the state of religion gave birth to the following view, which, being read, was ordered to be published.

The Synod of Kentucky deem it their duty to give to the churches under their care a brief view of the state of religion within our bounds, as presented by the free conversation had in Synod on that subject.

It is with the deepest regret we observe that in some portions of our country, a great indifference to divine things prevails. Inattention to the means of grace, in a few places, seems to be increasing. The Synod cannot forbear remarking, that the free conversation produced another confirmation of the fact, that God generally follows with his divine blessing every faithful and persevering effort of his servants. If in any portion of our churches there has been a dereliction of duty, especially of ministerial duty, the cause of the Redeemer seems to languish. In the many solemn admonitions addressed by God to his ministers and his people, the Synod cannot forbear adding its admonitory voice. Let every minister of Jesus Christ not "only preach the word, but be instant, in season and out of season, reprove, rebuke, exhort, with all long suffering and doctrine." We may rest assured, because he who has promised it is a God of veracity, that if ministers and their people were faithfully, humbly, and perseveringly employed in the discharge of their mutual obligations-if our ministerial labours were not principally confined to the pulpit-if catechetical institutions, society prayer meetings, and the formation of Bible classes, were generally resorted to-if the people would recollect, that the same obligations bind them to hear the word at the mouth of the minister, which imposes upon their ministers the highly responsible task of delivering messages-that the faithful minister has a right to expect more than a patient hearing; that he may demand the love and the confidence of his people, accompanied with the tenderest solicitude, in every thing that involves his character, circumstances, and usefulness in the world-were these few things realised, and accompanied with mutual and fervent prayer, we have good reason to believe that the church of God among us would soon wear a different aspect, and we should have less ground of complaint.

The Synod deemed it their duty to notice these things as causes of mourning, and which call for amendment; yet they are happy to observe, that many things present themselves which afford great cause of gratitude and rejoicing. An unusual solemnity has prevailed in most of our churches, together with a very visible increase of the numbers who attend upon public worship. Louder and more pressing calls for the preaching of the word and the administration of the ordinances have been addressed to our Presbyteries, than formerly. In several places prayer meetings have been attended to with the happiest consequences. Bible classes, where they have been formed, have been productive of promising results. It is with great pleasure that the Synod have noticed, that in no single instance, where Bible classes have been established and punctually attended, has God failed in a greater or less degree to add his blessing. The Synod are therefore encouraged warmly to recommend to all its ministers, and to the eldership in our vacancies, as soon as possible, to establish Bible classes, and to connect them with catechetical exercises and social prayer.

The Synod cannot but rejoice to learn that the Lord has heard the prayers of his people. In several places he has remembered the long desolation, revived the things that were ready to die, and granted copious effusions of his Holy Spirit. A glorious accession has been made to the Redeemer's kingdom in different parts, especially within the bounds of W. Lexington Presbytery. In Concord, Mount Pleasant, and Paris, the work has been particularly conspicuous. There has also been considerable attention and solemnity in Fleming, Smyrna, Point Pleasant, Sugarridge, Springfield, and Augusta congregations, and other places; and the prospects of farther increase are flattering.

We notice with pleasure the continued and increasing efforts of pious and benevolent females, in promoting the Redeemer's kingdom. Their hearts ever warm, and their benevolence ever active, excite them to deeds of liberality seldom exceeded, and a promptness never excelled by the other sex. Their cent and charitable societies have thrown into the Lord's treasury a considerable aggregate amount.

The Synod would close by just remarking, that it has also afforded them much pleasure to hear of the establishment of Sabbathday Schools in a few places within our bounds.

To those institutions which God has so eminently blessed in other places, and which are so well calculated to address their beneficial effects to the poorer classes of society, we would affectionately invite the attention of the people under our immediate care. Praying that grace, mercy, and truth may be multiplied to all the churches of the living God, we are, dear brethren, your servants in our common Lord.

ROBERT MARSHALL, Moderator.

KENTUCKY COLLEGE.

Address of the Synod of Kentucky, and plan devised at the late session of that body, for the establishment of a new literary institution, to be denominated "The Kentucky College."

In every age the instruction of youth has been regarded as a subject of peculiar importance by the good and wise.

They have ever admitted that the best interests of the community are inseparably connected with, and dependent upon, the character and management of those literary institutions which contribute to form the minds, fix the principles, and regulate the morals of the rising generation. The Synod of Kentucky, feeling, in common with their fellow citizens, a lively concern in every thing that can influence the destinies of their country; and acting moreover, under the high responsibility of guardians of the Church of Christ, cannot but consider it their right and duty to take cognizance of the interests of literature within their bounds, and vigilantly to inspect every measure connected with this subject, which promises to exert a decided influence over the morals and religion of the country. This duty, at all times imperative, becomes still more pressing when seminaries of learning are placed under a controul which obviously threatens to desecrate the one, and totally subvert the other. The Synod conceive, that under such circumstances, they would be chargeable with the most criminal negligence, did they not immediately resort to such means as Divine Providence has placed within their power for the counteraction of the evil in its very com

mencement.

We live in an age when it is not necessary to prove, that the Bible alone reflects adequate lights on those broad and firm foundations of morality, on which every community, and especially every popular government, must necessarily rest for order, stability, and strength. The declaration of the immortal Washington, whom we all revere as (under God) the father of his country and founder of our liberties, ought never to be forgotten by any American.

Speaking of those dispositions and habits which lead to political prosperity, he declares religion and morality to be indispensable supports: "In vain, says he, would that man claim the tribute of patriotism who should labour to subvert those great pillars of human happiness, those firmest props of the duties of men and citizens. The mere politician, equally with the pious man, ought to respect and cherish them. A volume could not trace all their connexions with public and private felicity. Let it simply be asked, where is the security for property, for reputation, for life, if the sense of religious obligation desert the oaths, which are the instruments of investigation in our courts of justice ?"

He charges us, with caution, to indulge the supposition, that morality can be maintained without religion; and while insisting upon virtue and morality, as the necessary springs of popular government, proposes this energetic question, which seems this day directly to address itself to us: 66 who, that is a sincere friend of such govern

ments, can look with indifference upon attempts to shake the foundation of the fabrick ?"

But the Christian Philosopher, in addition to those considerations which relate to the present life, feels himself urged by still higher and more noble motives. He regards as an ultimate object of primary importance, to which all instruction should be subservient, that immortal happiness which the holy scriptures teach us to expect and desire beyond the grave. He therefore considers the Bible as the first and by far the most important text book which he can put into the hand of his child. To the classics and to philosophy he appeals for those lesser lights which ennoble the soul of man, but never does for a moment suppose that the doctrines of the Holy Bible can be dispensed with.

Equally certain is he, that if its solemn truths and precepts are to exert a paramount influence over the destinies of society, it is indispensable in the present state of things, that the attainment of a proper acquaintance with them, have a place in those courses of literary instruction which are designed to form the characters of those who attend upon them, and that in a majority of cases they are to be learned there, if ever learned at all.

Nor is it sufficient that the rising generation become habituated to recognise the authority of the Holy Scriptures, and to refer to their decision as the standard of public morals. The experience of ages has often taught how possible it is to institute and give currency to a process of reasoning, which, while it professes to acknowledge the authority of the Holy Scriptures, completely subverts their authority by neutralizing or merging every principle on which their influence is based.

The Synod of Kentucky regret that necessity, which compels them to remark, that the people of the United States are by no means strangers to the unhappy consequences naturally resulting from such a state of things. The eastern section of the Union affords at this time a plain and lamentable proof, that a single Seminary of learning, when placed in hands able and disposed to wield it for such purposes, may, within a very little time, lessen unspeakably the standard of public morals, and abolish every thing save the mere name of Christianity.

Seeing, therefore, that the Synod have been compelled to witness the introduction and organization of a similar system within their own immediate limits, and within the walls of the only institution to which the people of the West generally have been accustomed to look up as the guardian of literature, they cannot but deem it their immediate and indispensible duty, to take such other measures as the nature of the case demands, for the counteraction of the existing evil. While the Synod feel disposed to cultivate sentiments of the most cordial charity toward every denomination of Christians, who hold the fundamental doctrines of the Gospel, they cannot forbear declaring that they esteem the temporizing sophistries of Socinianism utterly subversive of the whole system of christianity; and that on this subject, they are happy to remember, that there is a perfect coincidence