1V(« SllMlnsffa/^ 
 
 ^.^ PRINCETON, N. J. ^^^ 
 
 Purchased by the 
 Mrs. Robert Lenox Kennedy Church History Fund 
 
 BX 8999 .A82 L3 1882 
 Lathan, R., 1829-1896. 
 History of the Associate 
 Reformed Synod of the Sout 
 
,;vv- 
 
 ^'& 
 
 HISTORY V^A 
 
 OCT 8 1936 
 
 .^ 
 
 OF THE 
 
 Associate Reformed Synod 
 
 OF THE 
 
 SOUTH, 
 
 TO WHICH IS PREFIXED 
 
 A History of the Associate Presbyterian 
 
 AND 
 
 Reformed Pbesbyteriah Churches. 
 
 
 
 BY 
 
 REV. ROBERT LATHAN, D. D. 
 
 HARRISBURG, PA. : 
 
 PUBLISHED FOR THE AUTHOK. 
 
 1882. 
 
Kiitcrcd, according to Act of Congress, in the year l.S,S:3, 
 
 By ROBERT LATHAN, D. D., 
 
 In till' OHice of the Librarian of Con2;ress, at Washinutnn. !). (' 
 
PREFACE. 
 
 THE ASSOCIATE REFORMED CHURCH lias had an or- 
 ganic existence for one hundred years. Still its origin and 
 liistoryare scarcel}^ known to any outside of its pale, and but poorly 
 known to many inside. The reason of this is obvious. No contin- 
 uous hietor}' of the denomination has ever been given to the world. 
 Sketches of detached portions have, on various occasions, been pub- 
 lished, but the Church as a whole has no written histor3^ The 
 Synod of the South has been singularly neglected, in that no one 
 has either had the time, or the means, or the inclination to trace its 
 rise and progress. The following is an effort to supply a long-felt 
 want. The attempt has been made to trace the history of the As- 
 sociate Reformed Church from its rise in the first Secession, in 1733, 
 under the Erslvines, down to the present time. The facts haA'ebeen 
 gleaned from every source accessible. Neither expense nor labor 
 have been regarded. The principal authorities consulted and drawn 
 upon are McKerrow's Histor}^ of the Secession, Gibb's Display,, 
 Reid's History of the Presbyterian Church of Ireland, Hethering- 
 ton's History of the Church of Scotland, Struther's History of Scot. 
 land, Woodrow's Histor}- of the Sufferings of the Church of Scot- 
 land, Hetherington's History of the Westminster Assembly, Bail- 
 lie's Letters and Journal, Crookshank's Works, besides a number 
 of minor works. 
 
 In that part which refers more immediately to the history of the 
 formation of the Associate Reformed Church, and especially to the 
 histor}'- of the Synod of the South, the principal authorities are the 
 original docuiuents. The minutes of the Associate Presbytery of 
 Pennsylvania, the minutes of the Associate Reformed Synod, the 
 minutes of the General S3^nod, the minutes of the Synod of the 
 South, and the various deliverances made by these ecclesiastical 
 bodies, have been relied upon for facts. In addition to these, re. 
 course was had to old, must}^ pamphlets which had long since found 
 a resting place in garrets and waste-boxes. 
 
PRErACE. 
 
 An eftbrt was made, with what success we cannot sa}', to render 
 each part complete in itself, and at the same time to preserve the 
 unit3' of the parts. This invoh-ed a considerable amount of repe- 
 tition. 
 
 To a number of individuals, the author desires to return his sin- 
 cere thanks for favors. To Drs. John Forsyth, Joseph T. Cooper 
 and Thomas Sproul, he is under many obligations ; but especially 
 he is under obligations to Dr. James B. Scouller, of Js'ewville, I'a. 
 From Dr. James Boyce, of Due West, S. C, he received much 
 valuable aid and encouragement. It would be an act of lasting 
 ingratitude were he not to mention his indebtedness to D,r. R. A. 
 Koss, his co-Presbyter, who, hour after hour, sat patiently hearing 
 the manuscript read. 
 
 Whether the work is a success or failure, the author cannot tell. 
 The reader must judge. Its preparation has been a work of great 
 labor, but of intense delight. Should it prove worthy of public 
 support, it will be followed b}' another volume, containing a history 
 of each of the congregations in the Associate Reformed Synod, 
 and a biographical sketch of all its ministers, both living and 
 dead. R. L. 
 
 YORKVILLE, S. C. 
 
Table of Contents, 
 
 CHAPTER I. 
 
 Divisions in tlio Cliurcli— Tlie Associate Reformed Presbyterian Clnircli— History of 
 tlie Associate Presbytery— Its Adherence to the Westminster Confession of Faith- 
 Origin not a Difficulty about Communion or Psalmody— The Relief Church- 
 Church of Scotland Previous to 1733— Recissory Act— Presbyterian ^Ministers 
 Ejected- Presbyterians Forbidden to Preach— James II. Abdicated tlie Throne— 
 '• KillingTime'"— William of Orange— General Assembly Meets— Presbyterianism 
 Restored— Its Charactcr-Cameronians— Causes which Led to the Organization of 
 Associate Presbytery— Christianity Introduced into Scotland— Form of Church 
 Government— Donald I. Baptized— Druids Succeeded by the Culdees— Paladius 
 Sent to Scotland— Lollards of Kyle— Culdees Suppressed— The Retormation— 
 First Confession of Faitli— Revolutionary Settlement— Its Defects— The Society 
 Folk— Cameron and Cargill— Declaration of the Cameronians— Results of Seces- 
 sion—The Second Cause of Secession— Church of Scotland Calvanistic— Doctrinal 
 Notions of those who Composed it after the Revolutionary Settlement— Bishop 
 Burnet's Statement— Character of Presbyterian Ministers— The Auchterarder 
 Proposition— Craig Refuses to Subscribe it— Professor Simson's Doctrines— Gene- 
 ral Assembly Favor Him— He is not Censured. — p. 5 to p. 26. 
 
 CHAPTER II. 
 
 -■• Marrow"' Con t rovers j'— The Author of "The Marrow of IModern Divinity"— Intro- 
 duced into Scotland— Republished bj' Rev. James Hog— Excited Great Opposi- 
 tion—Severely Criticised by Principal Haddow— Defended by Thomas Boston- 
 Commission of tlie General Assembly— '-The Marrow of Modern Divinity"' Re- 
 ferred to the Commission— Action of the Commission— Summon before them 
 Hog, Hamilton, Brisbane and Warden— Report of the Commission-" The Marrow 
 of Modern Divinity"' Condemned by the Assembly- The Eftect upon the People- 
 Attempt to Again Bring the Matter before the Assembly—" Marrow" Men called 
 " Representers " — Summoned Before the Commission— Twelve Questions— An- 
 swers— Characters of the Answers p. 27 to p. 61. 
 
 CHAPTER III. 
 
 The Effect of the "Marrow" Controversy on the Church— Professor Simson Denies 
 the Necessary Existence of .Jesus Christ— Is Tried by the Presbytery of Glasgow — 
 His Case is Brought before the General Assembly— Charges all Proved— The 
 Church Greatly Corrupted— Blasphemous Doctrines— Professor Simson"s Case 
 Ended, 1729— Many were Grieved on Account of the Leniency Shown Him by the 
 Assembly— The "Marrow" Men Protest— Effect Nothing— Patronage— Its Origin- 
 Presbyterian Mode of Settling Vacant Congregations— The Manner Previous to 
 the Secession— Patronage Law Revived by Charles II.— Abolished in 1688— Re- 
 stored in 1711— Clergy in Favor of the .Patronage Act— The Assembly Appoints 
 " Riding Committees"' to Settle Pastors— Tlae " Riding Committees'' Call out the 
 Military to Assist Them— The Overture of 1731 Designed to Crush out the Rights 
 of the People— The Overture Rejected by the Presbyteries, but Adopted by the Gen. 
 eral Assembly— Character of the General Assembly— The Overture the Proximate 
 Cause of the Secession— Robert Stark Forcibly Placed over the Congregation of 
 Kinross— Ebenezer Erskine's Sermon — Adam Ferguson Moved the Appointing of 
 a Committee to Consider the Sermon— Objection Stated by the Committee— Ser- 
 mon Published— The Objectionable Passages Scriptural— Mr. Erskine Defends 
 
11 TABLE or CONTENTS. 
 
 Himself— Tlie Kiiigsliipof Clirist Offensive to tlie Majority— Mr. Erskine'.s Defi- 
 nition of a Call— Adlieres to his Notes— Mr. Erskine Censured by the Synod of 
 Perth and Sterling— Twelve Ministers and two Elders Protest— Mr. Erskine i.s 
 Ordered to be Rebuked in April— He Refuses to be Rebuked and Presents a Pa- 
 per—General As.sembly met in May, 1733— Mr. Erskine's Protest Brought Before 
 the Assembly— The Assembly Order Mr. Erskine to be Rebuked— He Declared he 
 Could not .Submit — Protests of Wilson, Moncrieffand Fisher— Assembly Refuse<l 
 to Hear the Protest Read— Protest Fell on the Floor— Is Read by Naesmith— Ex- 
 citement in the Assembly— Protesters Sent for— Act of ]T3:i— Protesters Brought 
 Before the Assembly— Ordered Before theCommis.sion in August- The Protesters 
 Appear Before the Commission— Are not Permitted to Defend Them.selves— Divi- 
 sion in the Commission— Protesters Suspended— Intense Interest Felt Throughout 
 Scotland— Petitions Sent to the Commission— Commission Meet in November. 
 1733— Higher Censure Inflicted by the Commission upon the Protesters— The Pro- 
 testers Received the Sympathy of Many in the Church— They did not Secede, but 
 were Violently Thrust Out- Meet at Oairney Bridge and Organize the Associate 
 Presbytery.— 1». 62 to p. 89. 
 
 CHAPTER IV. 
 
 Reformed Presbyterians Called by Different Names: Covenanters. Cannronians, 
 Society People and Strict Presbyterians — Covenanters not Distinct! ve— The 
 Church of Scotland a Cosenanting Church— Frequently Entered into Covenant 
 with God— Fluctuations in the Church of Scotland— First Relormation— Culdees 
 Suppressed— Moral Darkness— Lollards of Kyle— First Confession of Faith— Na- 
 tional Covenant— Presbyterianism Established by Act of Parliament— Elizabeth 
 Died — James VI. Beeomes King— English Dissenters— Millenary Petition— Hamp- 
 ton Court — James Abuses the Puritans— Character of James— Westminster As- 
 sembly— Conlcssion of Faith Ratified by tlie Church of Scotland— Charles I. Put 
 to Death— Charles II. Crowned— Cromwell Dies — Charles II. Brought Back— 
 "Killing I'eriod"— Origin of Reformed Presbyterians— Parties in the Church of 
 Scotland— Charles F'>xhumes the Bones of Cromwell, Ireton and Bradshaw— Ap- 
 jirehends the Marquis of Argyle— Argyle Put to Death— Guthrie Executed— Res- 
 cissory Act Passed— Drinking Parliament— Three Thousand Ministers Ejected— 
 Twenty Thousand Presbyterians Put to Death— Cameronians would Make no 
 Compromise— Rise o! the Strict Presbyterians, 1079— Order to Apprehend Welsh. 
 Cameron. l)ouglass ami Kid— Murder of Archbishop Sharp— Persecutions on Ac- 
 count of Roljert Hamilton— Rutherglen Declaration— Battle of Drumclog— Both- 
 well Bridge— Queensferry Paper— The Three Presbyterian Ministers, Cameron, 
 Cargill and Douglass— Cameron Killed, 1680— Cargill Executed, 1681— Society Peo- 
 ple Send Young Men to Holland to Receive Ordination— Alexander Peden, James 
 Renwick, Alexander Shields, Thomas Boyd and David Houston— Peden's Body 
 Exhumed and Insulted— Renwick, the Last of the Scotch Martyrs-^Cameronian 
 Principles — Prince of Orange— Linning, Boyd and Shields Join the National 
 Church— Houston Without Influence— Religious Instruction Among the Society 
 People— First Meeting of the Society |). 90 to p. 105. 
 
 CHAPTER V. 
 
 Reformed Presbyterians, Continued— The Rev. John McMillan Adopts the .Senti- 
 ments of the Cameronians— Is Deposed— Covenanters Improperly Called McMil- 
 lanites— McMillan's Congregation Cling to Him- General Meeting of the .Society 
 People, in October, 1706— Call Presented to Mr. Mc:Millan— Begins his Pastoral 
 Labors in 1707— Union of England and Scotland— Society People Opposed the 
 Union— The Rev. John McNeil Joins the .Society People— Protestation and Testi- 
 mony of the United Societies— Sanquhar Declaration— Objections to the Union of 
 England and .Scotland— Protestation and Appeal— Religious and Political Parties 
 in .Scotland— Friends of the Pretenders and Foes of the House of Hanover— Re- 
 newing the Covenants— The Rev. John McMillan Defective as an Organizer- John 
 McNeil Never Ordained— Efforts to Organize a Presbytery— Adamson, McHen- 
 dry, Taylor and Gilchrist Deposed— Society People Attempt to Form a LTnion 
 with Them— Also, with the '• Marrow" Men— Thomas Nairn Leaves the Associate 
 
TABLE OF. CONTENTS. Ill 
 
 Presbytery and Joins the Society People— Tlie Reformed Presbytery Constituted 
 Ausriist 1st, 1743— Xairn Returns to the XationalChurch— Doctrines of the Society 
 People— Political Opinions— Covenanters Come to America— Sent to New Jersey- 
 Lord Pit loch y— Covenanters Scatter Over the Country— Their Number and Places 
 of Residence in Scotland— Begin to Emigrate to America— Form Societies in 
 America— First General Meeting at Middle Octoraro, March 41h, 1744— Covenant- 
 ers Joined by Rev. Alexander Craighead— Mr. Craighead's Difficulties— His Con- 
 gregation Called " Craighead Society"— Mr. Craighead Publishes a Pamphlet- 
 Thomas Cookson Complains to the Synod of Philadelphia— The Synod Condemn 
 the Pamphlet— The Rev. John Cuthbertson Comes to America— Mr. Cuthbertson"s 
 Labors— First Communion— The Rev. Alexander McDowell and Mr. Cuthbertson 
 Labor Together— Revs. Linn and Dobbin Come to America— Reformed Presbytery 
 Constituted— Synod Organized— Division in the Sjnod.— 1>. 106 to p. IIS. 
 
 CHAPTER YI. 
 
 Associate Presbytery Unpopular— A few Ministers in the National Church Friends 
 of the Associate Presbytery— The Erskine Party Loosed from their Pastoral Re- 
 lations— The Dominant Party Frightened— .\cts of As.sembly Annulled— Popular 
 Movement— Assembly's Act in Reference to the Return of the Erskine Party- 
 Synod of Perth and Stirling Restore the Seceders— Ebenezer Erskine Elected 
 Moderator— People Desired the Secession Party to Return— Established Church— 
 Tlie Secession Party Could not Return— Mr. Wil.son Perplexed— Seceders Sum- 
 moned Before the Assembly— Appear asa Presbyterj-—Their Declinature— Action 
 of the Assembly— Seceders Reluctantly Leave the Establi.shed Cliurch— They had 
 ro Alternative- Mr. John Hunter Licensed— Andrew Clarkson Licensed— Thonia.s 
 Nairn Joins the A.ssociate Presbytery— John Hunter Ordained— He Dies in 1740— 
 James Thompson Joins the Associate Presbytery— James Mair and Adam Beugo 
 Join tlie Associate Presbytery— They are Ordained Ministers in 1740— Growth of 
 the Associate Presbytery— Strict Discipline— No Patronage— No Ruling Elders 
 for Four Years— First Elders— Presbyterian Order— Theological Professor Chosen. 
 — 1». 119 to p. 131. 
 
 CHAPTER YII. 
 
 Important Facts Connected With the History of Associate Presbytery— Associate 
 Synod Organized— Burgess Oath—Controversy Respecting Nairn Difficulty— 
 Nairn Joins Cameronians— Returns to the National Church— Design of the Bur- 
 gess Oath— American Government— Cameronians and Seceders Quarrel— Division 
 ill the Associate Synod— Anti-Burghers and Burghers— Number of Anti-Burghers 
 —Of lUirghers— Reunion and Formation of the United Associate Synod— Number 
 of Ministers— Union of Secession Synod of Ireland and Synod of Ulster— Union 
 of the United Secession and Relief Synod— Formation of the United Presbyterian 
 r7(to-e7i— Strength of the United Presbyterian Church— Growth of the Associate 
 Church— Its Missionary Character— Call for Laborers from Ireland— First Minis- 
 ters Sent to America—Rev. Gilbert Tennant— Rev. John Moorhead— Organiza- 
 tion of the Presbyterian Church in America— Nativity of its Ministers— Congre- 
 gational Element— Old Side and New Side— Journal of ^Yhitfield— Belfast Society 
 — F'irsi Petition for Preaching in America by Seceder.s— Alexander Craighead— 
 Organization of the Synod of Philadelphia— Adopting Act— Misunderstanding 
 Concerning.— p. 132 to p. 145. 
 
 CHAPTER YIII. 
 
 Gellatly and Arnot Come to America— Their Instructions-Seceder Societies— Hume 
 and Jamieson Appointed to go to America— Andrew Bunyan Deprived of his Li- 
 cense— (iood Effect— Condition of America in 17.51— Bunyan Restored— Apo.stolic 
 Plan '• by two and 1 wo '— Gellatly and Arnot Solicited to Join the Presbyterian 
 Church— Stigmatized as Schismatics- Warning Published— Delop's Pamphlet-^ 
 • Controversy About the Nature of Faith and the Gospel Oflfer- Ralph Erskine's 
 View— Finley and Smith and Gellatly and Arnot Controversy— Mr. Gellatley 
 -Settles as Pastor— Arnot Returns to Scotland- James Proudfool Arrives in 
 
IV TABLE OF CONTENTS. 
 
 America— Settles at Pequa— Removes to Salem— Mission Station of Associate 
 Synod— Matthew Henderson Comes to America— Settles at Oxford— John Mason, 
 Robert Annan and John Smart Come to America— Mason Settles in New York ; 
 Annan at Marsli Creelc — Smart Returns to Scotland— William Marshall Comes 
 to America— Receives Three Calls— Occasions a Difficulty in the Presbytery— Mr. 
 Henderson Dissents— Mr. Marshall Settles at Deep Run.— 1>. 146 to p. 155. 
 
 CHAPTER IX. 
 
 Pastoral Charges in 1765— All Anti-Burghers— Thomas Clark First Burgher Minister 
 who Came to America— Birth and Education of Mr. Clark— Licensed and Sent to 
 Ireland— Settles at Ballybay— Main. Black and Clark Constitute Associate Pres- 
 bytery of Down— Presbytery of Moyrah and Lisburn— History of Thomas Clark- 
 Fought Against the Pretender— Difficulties in Ireland— Thrust into Prison- 
 Forced to Leave the Country— In Company with Three Hundred Members of his 
 Congregation Comes to America— Reasons for Leaving Ireland— Solicited by 
 Friends to Come to America— ijpened a Correspondence with the Hon. Robert 
 Harper— Obtains a Grant of Land— Part of his Congregation Settle in South Car- 
 olina; the Other Part in New York— The Turner Grant— Erected a Church in 
 1766-GT— Secession of the Cliurch— Dr. Clark Visited South Carolina in 1769— Re- 
 signs the Pastorate of Salem, 1782, and Settles at Cedar Spring in 1786— Dr. Clark 
 and the Anti-Burghers Coalesce in 1765— The Coalescence Disapproved by the 
 Anti-Burgher .Synod— Kinlock and Telfair Sent to America— Join the Associate 
 Presbytery of Pennsylvania — John Smith and John Rodgers Sent by the Anti- 
 Burgher Synod to Dissolve the Union of the Burghers and Anti-Burghers in 
 America— Take their Seats as Presbyter.s— Burgher Congregations in America.— 
 1>. 156 to p. 164. 
 
 CHAPTER X. 
 
 Negotiations Looking to an LTnion of the Associates and Reformed Presbyterians- 
 Division of the Associate Presbytery of Pennsylvania— Revolutionary War- 
 Spirit of Ecclesiastical Union- Proposition lor T7nion in 1754; Again in 1769— Ne- 
 gotiations Cease- Political Disturbances Drew the .Associates and Covenanters 
 Nearer Together— Tiieir DifTeronces Otily Political— Covenanters Opposed by all 
 Denominations— Associates and Covenanters Warmly Espouse the Cause of the 
 Colonies— Reasons why the Associates and Covenanters Should Unite — Anti- 
 Burghers More Numerous than tlie Burghers— Burghers More Tolerant — Minis- 
 ters Educated in .Scotland— Membership from Ireland— Scotch-Irish— Two Classes 
 of Scotch-Irish— Membership of the Presbyterian Church— Corruptions of the 
 Presbyterian Cliurch of Ireland— Belfast Society— Character of the Irish Seceders 
 —Irish, English and Scotch Presbyterianism— Seceders Scotcli Presbyterians— 
 Difl'erence between Associates and Covenanters— Occupied the Same Territory- 
 Cultivate Each Other's Friendship— First Meetingfor Conferenc?—Botli Cautious 
 —Second Meeting for Conference— The Matter Brought Before the Associate Pres- 
 bytery—Overture by Rev. Murray— Associate Presbj'tery Met at Middle Octoraro 
 —Spend Two Days in Conference— Principle Subjects Discussed by the Confer- 
 ence—Basis of Union— Conference Met at Pequa, Pa — .Some of the .Associates Op- 
 posed to the Union on -\ny Terms— Conference Meets at Big Spring— Basis of 
 Union Discussed— Charges Made— Warm Discussion— New Proposition Drawn 
 Up— Basis of LTniou Adopted by Presbytery of New Y'ork, 1780; by Reformed 
 Presbytery, 1781 ; by Presbytery of Pennsylvania, 1782— James Clark.son and Wil- 
 liam Marshall Refuse to go into the Union— Clarkson and Marshall Continue the 
 Associate Presbytery— Associate Reformed Synod Organized— Names of those 
 Composing the Associate Reformed Synod— .Andrew Patton— James Martin- 
 William Martin— Object Designed to be EfTected by the Union— Result of the 
 Union the Formation of Another Denomination- Th^ Prosperity of the Associate 
 Presbytery Continued to Exist for Seventy-six Y'ear.s— The Covenanters Send to 
 Scotland for Ministers— Covenanters Still Exist— The EflTect of the Covenanters 
 and .Seceders on the American Government.— p. 165 top. 18-1. 
 
TABLE OF CONTENTS. 
 
 CHAPTER XI. 
 
 Pre.sbyteries Rearranged— Xew Names Given Them— Presbytery of Londonderry— 
 It.s Members— Character of the Congregations in Connection With the Presbytery 
 of Londonderry— Syuotl Disclaim all Responsibility for its Acts— Joins the Synod 
 of Albany— Organization of the Presbytery of the Carolinasand Georgia — Organ- 
 ization of tlie Presbyteries Previous to 1822— Four Synods Organized— First Meet- 
 ing of the General Synod— Members Present— Education of Candidates for the 
 Ministry— Theological Seminary Founded— John M. Mason .Sent to Europe in 
 Behalf of the Theological Seminary— His .Success— Returns Home Accompanied 
 by Five Ministers and One Probationer— John M. Mason Chosen Professor of 
 Theology— Other Theological .Seminaries in America— Growth of the General 
 Synod— Disturbing Elements— Associate Reformed Church in a Formative .State 
 —Confession of Faith Adopted in 1799— .Sections of the .Scotch Confession Not 
 Adopted— Finally Amended— Deliverence of the .Synoil Concerning Testimonies 
 —The Little Constitution— Westminster Confession of Faith Defective— Not 
 Adopted as a Whole by the Associate Reformed Churdi— First and .second Books 
 of Discipline— Changes Made in the Westminster Confession of Faith by the As- 
 sociate Reformed Church— The Overture Published- Its Object— Matthew Hen- 
 derson Withdraws— Diversity of Opinions Among the Fathers of the Associate 
 Reformed Church— John Smith's Difficulty— Judicial Testimonies Demanded— 
 Synod Refused to Prepare a Testimony— Confession of Faith of the Associate Re- 
 formed Church.— 1>. 1S5 lo]|>. 203. 
 
 CHAPTER XII. 
 
 Disturbances Growing Out of the Unsettled .State of the Church— The First Insubor- 
 dinate Act— I^ondouderry Presbytery- David Annan Admits .Samuel Taggart 
 and then Ordains William Morrison— The .Synod Pronounced the Act Irregular, 
 but the Ordination Valid— " The Presbytery of the Eastward" Coalesces With 
 the Londonderry Presbytery — The 3Iembers of this New Organization Rarely At- 
 tend Syno(.l— .Soon Began to .Show .Signs of La.xity— Congregational in Their No- 
 tions—A Committee Appointed to Visit the Presbytery— Wrote a Letter— Nature 
 of the Presbytery's Irregularities— Mr. Morrison's Reply tothe Lelterof theCom- 
 mittee— Its Fallacies— Declared Insubordinate by the Synod— Associate Reformed 
 Presbyterianism Ceased to Exist in New England — Revived in lS4Gby Dr. Blaikie 
 —The Reformed Dissenting Presbytery— Its Origin and History— United With 
 the Associate Church in 1851— Difficulty in the Presbytery of New York— Fast 
 Days and Thanksgiving Days— Dr. John M. Mason's Course— The Difficulty Ar- 
 ranged, but Not .Satisfactorily to All— Fkequent Commuxiox— Custom of the 
 Church of Scotland— Dr. John M. Mason's Letters— Dr. Mason's Ability—Social 
 Position— Made a Mistake— :Men Obey Custom Rather Than Law— Dr. Mason Ex- 
 cited Suspicion— John .Smith .Soured— Mason and Proudfoot— Dr. JSIason an In- 
 novator and Censurable.— p. 20-4 to p. 212 
 
 CHAPTER XIII. 
 
 Associate Reformed Church Began to Grow and Decline at the Same Time— Minis- 
 ters Lose Confidence in Each Other— Causes Which Led to the Final Dissolution 
 of the General Synod— The Psalmody Question— Its History in Connection with 
 the Presbyterian Church in tlie United States— Watts' Immitations First Al- 
 lowed ; then Watts' Hymns— Finally, Both Watts and Rouse Practically Laid 
 Aside— History of Rouse's Version of the Psalms— The .Scotch Version— The 
 Metre of Rouse's Version— Rouse's Version Amended and Adopted by the Gen- 
 eral Assembly of the Church of Scotland— History of Uninspired Hymn.s— Para- 
 phrases Allowed by the Church of Scotland— Their Character— Practice of the 
 Covenanters— Practice of the Presbyterian Church Prior to 1753- The Result of 
 Introducing Watts's Version— The History of Watts' Version— His Design as 
 Stated by Himself— His Preface to his Imitations— Remarkable Production— His 
 Hymns— Offensive to Many— Those Who Had Been Persecuted by Kings of Eng- 
 land Could Not .Sing Them— Rouse's Version— What is Claimed for it— Its Poelic 
 Excellence— The Doctrine of the Associate Reformed Church Concerning Psal- 
 
VI TABLE OF CONTENTS. 
 
 mody— Not a Version, but the Psalms— Psalmody Practically Divides the Asso- 
 ciate Reformed Church and all Hyniii-singing Churches— A Tendency in the As- 
 sociate Reformed Church to Follow the Multitude- Marshall's Sermon on Psal- 
 mody—The Associate Reformed Church Took Higher Ground on Psalmody than 
 that Occupied hj' the Church of Scotland— Section in Confession of Faith on 
 " Singing of Psalms "—The Section Quoted- Trouble About the Change Proposed 
 in Paragraph 2 of Section III.— p. 213 to i>. 224. 
 
 CHAPTER XIV. 
 
 The Communion Question— Tlie Londonderry Presbytery— Dr. Mason's Difficulty 
 Complicated- Dr. Mason's Reasons for Resigning his Charge— His Labor.s— Pur- 
 pose Thwarted by the Trustees of the Congregation— With a Colony Began to Es- 
 tablish a Third Congregation In Xew York— Had Difficulty to Get a Place of 
 Worsliip— Was Granted Conditionally Dr. Romeyn's Church— The Offer Accepted 
 —Dr. Mason's Preaching- The Effect Upon the Two Congregations— They Com- 
 mune Together— The Case Came Before the General Synod— Dr. Mason's State- 
 ments Respecting His Course— The Doctrine of the Associate Reformed Church 
 Respecting the Communion of Saints— The XXVIth Chapter of the Westminster 
 Confession of Faith— Tlie Little Constitui ion— Doctrine of the Early Seceders and 
 Covenanters Respecting the Communion of Saints— Wilson Quoted— .Shields 
 Quoted— Gellatly Quoted— The Narrative Quoted— The State of Things when the 
 Associate Reformed .Synod was Organized— No Brotherly Love— This Had Been 
 the Case .Since KJTO— The Burghers and Ant i-Burghers- Practically. There Was 
 No Such Thing as Occasional Communion Prior to I810— Its Lawfulness Admit- 
 ted by the Associate Reformed Church— The Occasional Communion of the Asso- 
 ciate Reformed Fathers Not the Modern, Catliolic Communion— Dr. Mason's Pe- 
 culiar Circumstances— His Act was Contrary to Custom, but not to Law— The 
 Case of Messrs. Mattliews and Clark— All Tried Together— This l^nfortunate- 
 Resolution Passed— tieneral Dissatisfaclion—Dr. Mason Preaches for Dr. Romeyn 
 — I'ses Watts' Psalms— Clear Violation of Law— Mr. Clark Censurable— The Vote 
 in the Case- No One Satisfied- The Parties Disposed to be E.xtremists — 1>. 225 
 to p. 237. 
 
 CHAPTER XV. 
 
 Result of the .\ction of the Synod in Mason, Matthews and Clarke Case— Parties 
 Lose Confidence in Each Other -The General Synod " Intermit the Functions of 
 the Snbordina'e Synods "—General Synod Always Meets at Philadelphia— The 
 Synods of the South and West Practically Excluded— Remonstrances Against 
 the Action of the General Synod of 1811 by The.se— Synod of Scioto Withdrew in 
 1R20— Synod of the Carolinas Became Independent in 182-2— Synod of New York 
 Never Meets— A Majority of the Peonle Opposed to the Course Pursued by Gen- 
 eral Synod— The Result. Had the Matter Been Submitted to a Popular Vote- 
 Correspondence Between the ."^ynod of Scioto and the .Synod of the South— The 
 Condition of tlie Associate Reformed Church- Synod of tlie South Appoint a Fast 
 Day— The Bishop-Rankin Difficulty— Settled to the Satisfaction of Neither Party 
 —Character of Messrs. Bishop and Rankin -The Psalmody and Communion Ques- 
 tion the Real Cau.se of the DiflSculty Between Me.ssrs. Bishop and Rankin— Dr. 
 Ma.son's Plea— :Mr. Rankin's Reply— The Downward Tendency of the General 
 Synod— The Psalmody Question Revived— Ebenezer Clarke's Resolutions— A 
 New Version of the Psalms Called For by a Few-The Reformed Dutch Version 
 Allowed— The Union Spirit— Negotiations with the Reformed Dutch— This Broken 
 Up by Similar Negotiations with the General A.s.sembly— A Union Formed with 
 the General As.sembly— Basis and Condition of this Union— The Vote on Union- 
 No Union Actually Formed— Names of the Ministers Going into the L'nion— The 
 Theological Library Removed to Princeton— Law Suit for its Recovery— Library 
 Restored in 1837.— p. 238 to p. 252. 
 
TABLE OF CONTENTS. Vll 
 
 CHAPTER XVI. 
 The United Presbyterian Chureli— Its Organization— Tlie Time and Place of tlie Or- 
 ganization—Strength of the United Presbyterian ClyLU-ch- Present .Strength- 
 Number of Presbyteries, Synods, Families, Communicants, Ministers and the 
 Territory of the United Presbyterian Church— Foreign Missions— Basis of Union 
 —Doctrines of tlie United Presbyterian Churcli— Number of Psalm-singing 
 Churches in America— All Divided— p. 253 to p. 255. 
 
 CHAPTER XYII. 
 
 Synod of the Carolinas-Present Territory— Former Limits— The Grant of Charles II. 
 in 1663— Territory Visitetl by Cabot, 1497— Claimed by the English. Spaniards and 
 French— Spanish Attempt a Settlement in 1525— Admiral Coligny's Grant in 1562 
 — Rebault Built Fort Carolina— Fort Carolina Destroyed by the Spaniards— Caro- 
 lina Became the Property of the King in 1719— Divided into North and South 
 Carolina in 1729— Georgia Settled in 1733— North Carolina, in 1653— South Carolina, 
 in 1670— State of Things in England at That Time— Liberty of Conscience Granted 
 loy the Charter-s— Design Was to Establish Prelacy— Was Legally Established- 
 Covenanters Banished from Scotland to America— Some Came to Carolina— 
 Their Principal Settlements— William Martin's Field of Labor— Petitions Sent 
 from Carolina to the Associate Presbytery of Pennsylvania, in 1760— Proud foot. 
 Mason, Martin, Rodgers. Patten and Clark Sent to the Societies in Carolina- 
 Martin Received a Call from Fourth Creek, inl774— The Associate Ministers from 
 1782 to 1799— The Rev. Thomas Clark Comes South in 1782— Returned North in 1783 
 —The Rev. John Jamieson Comes Soutli— Places of Preaching— Dr. CMark Re- 
 turned to the South, and in 1786 Became Pastor of Cedar Spring and Long Cane- 
 John Boyse Began to Preach at Coddle Creek, Gilead, Prosperity and Hopewell, 
 in 1788— The Covenanters Visited by James Reid in 1790— McGarrah and King 
 Come to South Carolina— Donnelly Licen.sed and Ordained— Covenanters Emi- 
 grate on Account of Slavery— Brick Church Grave-yard.— 1>. 256 to p. 273. 
 
 CHAPTER XVIII. 
 
 Facts of the Last Chapter— Petitions to the Presbyterian Church— Presbyterian Mis- 
 sionaries—The Conclusion Likely to be Readied— First Presbyterian Minister 
 Sent to North Carolina— Presbyterian Settlers of North Carolina— Cape Fear Set- 
 tiers— Scotch Settlers of 1746-47— Their History— Battle of Cullodeu— Duke of Cum- 
 berland— George II Tlie Scotch and the Pretender— Conditions on which the 
 
 Prisoners were Pardoned— Bladen County Settlement— Other Scotch and Scotch- 
 Irisli Settlements— The Harmony of tlie Presbyterians, Associates and Covenant- 
 ers, in North Carolina— Effects of the Difficulties with England— The Lay Mem- 
 bers of the Church of Scotland Always Friendly— Soundness in the Faith— In 
 What it Consisted— Introduction of Watts' Imitation of the Psalms— Its Eflects 
 —The Scotch-Irish of North Carolina — Two Classes of Scotch-Irish— Their Origin, 
 and Difference- The Frequency of Petitions from Virginia and North Carolina — 
 The Associate Presbj-tery of Pennsylvania— From Wliom These Petitions Came 
 — Not Presbyterians— Associates in Virginia— Their Location— Coalesce witli the 
 Presbyterian Church— p. 276 to p. 281. 
 
 CHAPTER XIX. 
 
 Emigration, After the War, from Ireland— The Old Irish Volunteer— Emigrants 
 from the Churches of Ballynahinch, Killeleagh and Ahoghil— Their Certificates- 
 Emigrants Settle in South Carolina— Rev. Peter McMuUan Comes to America — 
 David Bothwell and James Rogers Land at Charleston, December 25, 1789— Both- 
 well Goes to Queenstown, Rogers to Fairfield— Presbytery of the Carolinas and 
 Georgia Constituted— Members Present— Congregations Lender Its Supervision 
 —Their Name.s— Dr. Clark Clothes Himself in Canonical Robes— Number of Com- 
 municants—Burghers and Anti-Burghers Coalesce— Covenanters Stand Alo'of— 
 Character of the Congregations— Dr. Clark Dies— Rogers Ordained and Installed— 
 Blackstock Arrives— Boyse Dies— McMullan Settles at Due West, Blackstock at 
 
Vlll TABLE OF CONTENTS. 
 
 Neely's Creek — .Jf)hii Hemphill Settles at Hopewell, and McKnighl at Coddle 
 Creek — Dixon .Settles at King's Mountain, Turkey Creek and Bullock's Creek — 
 Alexander Porter Settles in Dr. Clark's Olil Charge — Charges Brought Against 
 Mr. McMullan— McMullan Suspended— Division of the Presbytery— Broad River 
 the Dividing Line— James McGill Licensed— David Bothwell Dies, 1801— Mr. Mc- 
 Mullan Restored at Sharon— Nature of Mr. McMullan's Difficulty- Messrs. Mc- 
 Mullan and Dixon Decline the Authority of the Associate Reformed Church- 
 Apply to the Associate Church— Orgiinized into a Presbytery, 1803— Members of 
 the Presbytery— The McMuUan-Dixon Controversy p. 282 to |>. 294. 
 
 CHAPTER XX. 
 
 Organization of the Synod of the Carolinas — Members Present— Changes Which Had 
 Taken Place Since the Organization of the Presbytery ol the Carolinasand Geor- 
 gia — Character of Those Who Organized the Synod of the Carolinas — Their Pas- 
 toral Charges— Their Love for Each Other— The McMuUan-Dixon Difficulty- 
 Course Pursued by the Synod— Charges Brought Against the Associate Reformed 
 Church by McMullan ann Dixon— McMullan and Dixon Deposed— Division in the 
 Associate Reformed Church— The Difference Between the Associate Reformed and 
 the Associates— The Result of their Quarreling— The Presbytery of Chartiers— 
 Resolutions of the Associate Synod Concerning Slavery— Rev. Tliomas Ketchin 
 and Several Congregations Join the Associate Reformed Church— Remaining 
 Hi.story of the Associate Presbytery of the Carolinas— All the Associates in the 
 South Coalesced with the Associate Relormed Church in 1st4— Alinisters of the 
 Associate Presbytery of the Carolinas.— p. 295 to p. »05. 
 
 CHAPTER XXI. 
 
 Slow Growth of the /Vssociale Reformed Synod of the Carolinas— Causes Emigration 
 .and Withdrawals in Order to Join the Associates— Number of Communicants in 
 1803- Associate Congregations all in First Presbytery— Strength of the Associate 
 Presbytery of the Carolinas— Its Rapid Growth at First— Anti-Burghers All Join 
 jf_Growth of the Associate Reformed Church— Numl)er of Presbyteries in 1804— 
 General Synod Organized— Its Defects— Want of Harmony Among the Members 
 —Synods of Scioto and the Carolinas Become Dissatisfied— Lexington Academy 
 Memorial in its Beiialf— Memorial .Shows a Want of Confidence in the Theolo- 
 gical Seminary— Some Envious— John Mason's Letters — His Talents — The Ma- 
 son-Matthews and Clark Difliculty— .Settled to the Satisfaction of NoOne— Synod 
 of Scioto Withdraws and the Synod of the Carolinas Requests to be Allowed to 
 Become Independent— The Request Granted- Synod of the South Organized— Its 
 Platform the Constitution as Adopted in 1799— Members Constituting the Synod 
 >of the South— No Deaths in Nineteen Years.— p. 306 to p. 314. 
 
 CHAPTER XXII. 
 
 Object the Synod of the Carolinas had in View in Withdrawing from the General 
 Synod— Did not Design Organizing a New Denomination— Their Constitution 
 and Standards— The Basis of the Union which Formed the Associate Reformed 
 Church— Westminster Confession of Faith— Its History— Westminster Assenibly 
 —By Whom Called, and for What— Time and Place for Meeting— Standards of 
 the Associate Reformed Church— Westminster Confession of Faith Adopted by 
 the Associate Reformed Church— Certain Sections Changed— These all Refer to 
 the Power of the Civil Magistrate— The Sections Quoted— Standards of the Asso- 
 ciate Reformed Synod of the South— Mistaken Notions about the Withdrawal of 
 the Synod of the Carolinas— Slavery had Nothing to Do with the Withdrawal- 
 Position of the Associate Reformed Synod of the South with Reference to Slavery 
 in 1822— Real Cause of Separation— Believed that a Portion of the General Synod 
 had Abandoned the Standards of the Associate Reformed Church— Subjects of 
 Controversy— Communion and Psalmody— The Standards Quoted— The Word 
 " Communion," as LTsed in the Standards— XXVlh and XXVIth Chapters of the 
 Confession— Little Con.stitution— The Overture Quoted— Act to Amend the Con- 
 stitution Quoted— Mason's Plea Published— The Grounds Taken in It— Psalmody 
 —Standards on Psalmody Quoted.— p. 315 to p. 343. 
 
TABLE OF CONTENTS. IX 
 
 CHAPTER XXIII. 
 
 General Synod Dissolved Soon After the Organization of the Synod of the South- 
 Synods of New York, Scioto and of the South Remain—Their Right to the Theo- 
 logical Library Asserted— Character of the Union Formed by the General Synod 
 with the General Assembly— Gloomy Period in the History of the Associate Re- 
 formed Church— Death of Irwin, Rogers, McKnight, Blackstock and Hemphill— 
 Death of two Theological Students. McJimsej' and Boyce— Dr. J. T. Pressley 
 Called to Pittsburgh— Samuel P. Pressley went to Athens— Missionary Labors of 
 the Associate Reformed Synod of the Soutli— Dr. Cooper of South Carolina Col- 
 lege—Action of the Associate Reformed Synod of tlie South Concerning Him— 
 His Charges Against Clergymen— Dr. Cooper's Influence— The Part the Associate 
 Reformed Synod took in his Removal.— p. 344 to p. 351. 
 
 CHAPTER XXIV. 
 
 The "Want of a College Retarded the Growth of the Synod of the South— Students 
 went North to be Educated— Classical Schools Established in the Synod— Theo- 
 logical Professors Appointed— Attempt to Reorganize the General Synod— Letter 
 Sent to the Synods of New York and Scioto— Delegates Meet at Pittsburgh, on 
 the 12th of September, 1827— Basis of Union Adopted and Sent to the Presby- 
 teries—Disapproved and no Union Formed— Union of the Synods of New York 
 and of the West in 1856— The Sul)ject of Slavery Introduced into the Associate 
 Reformed Synod of the West by Emigrants from the .South— Overture from 
 Hopewell, Ohio— Curious Facts in Respect to this Overture— Anti-Slavery 
 Sentiments of Soutliern Origin— The First Presbytery of Ohio— Its Pastors 
 Born in the South— The Synod of the South Memorialize the Legislature of 
 South Carolina— The People of the United States Become Wildly Fanatical on 
 Slavei-yi Pro and Con— Synod of the South Never Ultra on Slavery.— p. 353 to 
 p. 363. 
 
 CHAPTER XXV. 
 
 The Prospects Brighten About 1834— Nullification and Protective Tariff Disturb- 
 ance—South Carolinf|jFearfully Disturbed— Immorality and Vice Increase— Mr. 
 Clay's "Compromise" of 1833— Peace and Quiet Restored— Number of Ministers 
 in the Synod in 1834— Their Names— All Dead but Dr. Boyce- Change in Feeling 
 on Account of Slavery— Slavery Dragged into Everything— To be Ultra was an 
 Evidence of Loyalty— Friendly Intercourse Between the North and South Cea.se— 
 Resolution of the Synod of the South in 1834— Its Object— Resolution of 1835— Rev- 
 Samuel W. McCracken Professor of Divinity for the Synod of the South— Politi- 
 cians Prejudiced Against the Associate Reformed .Synod of the South—Ultra No- 
 tions of Some— Attempt to Found a Manual Labor School— Failed— Agents Ap- 
 pointed to Collect Money, to be Called an Educational Fund— Resolutions Re- 
 specting the EstalDli.shing of a Seminary at Due West— Report of the Agents- 
 Seminary Opened February, 1836— Called Clark and ErsUine Seminary— Theo- 
 logical Seminary— Professor Elected— Rev. E. E. Pressley Elected in 1837 -Ers- 
 kine College Founded.— p. 363 to p. 372. 
 
 CHAPTER XXVI. 
 
 Effect of Erskiue College on the Synod of the South— A Great Undertaking Nobly 
 Executed— Other Schools Spring up and Become Supporters of the College- 
 Christian Magazine of the South Established- First Number Published Janu- 
 ary, 1843— Continued to Flourish for Nine Years— Erskine Miscellany Begun— 
 Strength of the Synod in 1842— Dr. Isaac Grier Died 1843— His Connection with 
 the Synod— Missions Begun— Associate Church a Missionary Church— Labors of 
 the Early Fathers— Of Those who Succeeded Them— Missionary Labors of the 
 Fathers Confined to the Home Field— The Extent of this Field— Resolution of 
 1817— Missionaries Sent West— Length of their Journeys— Funds Raised— Mis- 
 sionaries Sent West Annually— Localities Visited -Young Men First Sent on a 
 Tour West— Churches in the West Founded— Missions Still Continued— Foreign 
 
X TABLE OF CONTENTS. 
 
 Missions— Resolution of I83T— Synod Assists the Synod of the North and the Re- 
 formed Presbyterian Synod in Foreign Missions — Board of Foreign Missions — 
 Rev. T. Turner'sResolutionof 1843— African Mission Seton Foot — Failed Through 
 Mismanagement i». STa to p. 384. 
 
 CHAPTER XXVII. 
 
 For Thirty Years only Two Presbyteries— Their Boundaries— Organization of the 
 Tennessee Presbytery— Of the Alabama, Kentucky and Georgia Presbyteries— 
 Of the Memphis Presbytery— Of Virginia Presbytery— Of Arkansas Presbytery— 
 Of the Ohio Presbytery— Of the Texas Presbytery— Proposed Union with the 
 Presbyterian Church— Tlieir DifTeronce.- p. 385 to p. 389. 
 
 CHAPTER XXVIII. 
 
 The War— Its Canses—Re.sults— State of the Country— Institutions of the Associate 
 Reformed Cluirch— Krskine College— Foreign Missions— Theological Seminary— 
 Cliristian Magazine of the South— Erskine Miscellany- Due West Telescope- 
 Associate Reformetl Presbyterian— Due West Female College p. 390 to p. 405. 
 
 CHAPTER XXIX. 
 
 Concluding Chapter— Faith and Practice of the Associate Reformed Church— De- 
 nominational Standards— The Multitude Always Wrong— The Constitution of 
 the Church is the Bible— Men do not Agree in its Interpretation— Creeds Neces- 
 sary iu Order that there may be Harmony— Divisions in the Church to be De- 
 plored—Christian Denominations Duty Bound to Publish their Creeds— Power of 
 Ecclesiastical Courts— Administrative not Legislative Bodies — Dr. Samuel Mil- 
 ler Quoted— Creed of the Associate Reformed Churcli— Of the Synod of the South 
 —Judicial Acts Passed by the Old Associate Relormed Synod— These Acts Never 
 Repealed— Still in Force in the Associate Reformed Synod of the South— These 
 Acts Endorsed by the Associate Reformed Synod of the South in 18t8— Tract of 
 1871 Quoted— Psalmody and Communion the Distinctive Features of the Associate 
 Reformed Synod of the South.— p. 406 top. 418. 
 
Associate Reformed Presbyteriae Church. 
 
 CHAPTER I. 
 
 DIVISIONS IN THE CHURCH— The Associate Reformed Presbyterian Church 
 — History of the Associate Presbytery — Its Adherence to the Westminster 
 Confession of Faith — Origin not a Difficulty About Communion or Psalmody 
 —The Relief Church— Church of Scotland Previous to 1733— Recissory Act — 
 Presbyterian Ministers Ejected — Presbyterians Forbidden to Preach — James 
 II. Abdicated the Throne — "Killing Time" — William of Orange — General 
 Assembly Meets — Presbyterianism Restored — Its Character — Cameronians — 
 Causes Which Led to the Organization of Associate Presbytery — -Christianity 
 Introduced into Scotland — Form of Church Government — Donald I. Baptized 
 — Druids Succeeded by the Culdees — Paladius Sent to Scotland — Lollards of 
 Kyle-Culdees Suppressed — The Reformation — First Confession of Faith — 
 Revolutionary ^ttlement — Its Defects — The Society Folk — Cameron and 
 Cargill — -Declaration of the Cameronians — Results of Secession — The Second 
 Cause of Secession — Church of Scotland Calvanistic — Doctrinal Notions of 
 Those Who Composed It After the Revolutionary Settlement — Bishop Bur- 
 net's Statement — Character of Presbyterian Ministers — The Auchterarder 
 Proposition — Craig Refuses to Subscribe It — Professor Simson's Doctrines — 
 General Assembly Favor Kim — He is not Censured. 
 
 THE Church of God has, by the folly and wickedness of 
 men, been divided into a multitude of fragments. How- 
 ever much this is to be deplored, it has been overruled by an 
 All-wise God for good. In these divisions in Israel, the King 
 and Head of the Church has displayed His power and mani- 
 fested His wisdom. He has brought order out of confusion, 
 light out of darkness, and so overruled evil as to make it re- 
 dound to His own glory and the good of His own dear people. 
 Nothing more convincingly proves that the Church is not of 
 man than the fact that it has withstood the shocks incident to 
 these divisions. In spite of the persecutions of human govern- 
 ments and the folly of ecclesiastical courts, the Church of God 
 still lives and grows and spreads. 
 
6 ASSOCIATE REFORMED PRESBYTERIAN CHURCH. 
 
 The history of the Church is but the history of God's provi- 
 dential and o^racious dealings with His peculiar people. To 
 understand this history so as to make a practical application of 
 it in our lives, we must have at least a correct outline of the 
 history of the various branches of the Christian church. As 
 he who would make himself thoroughly acquainted with the 
 history of the ancient Jews must first stud}' the history of each 
 of the Twelve Tribes of Israel, so he who would understand 
 the history of the Church must make himself acquainted 
 with the fragments, into which, unfortunately, the Church is 
 divided. 
 
 One of the fragmentary parts into which the church mili- 
 tant is divided, bears the name Associate Reformed Presby- 
 terian It is our jiurpose, in the following pages, to trace the 
 origin and [irogress of this Christian denomination, from its 
 organization down to the present time. 
 
 The Associate Reformed Presbyterian Church is the result 
 of an union formally consummated between the Associate 
 Presbyterians and the Reformed Presbj'terians of America, in 
 Philadelphia, Pa., on the 1st of November, 178*2. The body 
 formed by this union retained the distinctive names of the de- 
 nominations composing it. Hence the name Associate Reformed 
 Presbyterian. 
 
 In order that we may have a correct knowledge of the Asso- 
 ciate Reformed Church, it will be necessary that we trace the 
 origin of both the Associate and the Reformed Presbyterian 
 Churches. As there can be no diftercnce between equals, and 
 should be no jealousy among brothers, we propose to treat of 
 the Associate first. 
 
History of the Associate Presbytery. 
 
 IT is now near one liundred and fifty j^ears since Ebenezer 
 Erskine, William Wilson, Alexander Moncrieff and James 
 Fisher met at Gairney Bridge, near Kinross, in Scotland, and 
 formed themselves into an ecclesiastical- body, which they called 
 the Associate Presbytery. These four venerable divines seceded 
 from the Established Church of Scotland. Hence they, and 
 all of those who, from that time to the present, have followed 
 them, have been called " Seceders." The name is scarcely .applica- 
 ble to the members of the Associate Reformed Church. Still it is 
 no disgrace to be called a Secede/-. On the contrary, it is hon- 
 orable, ^o event, if we except the Reformation from Poperj-, 
 has been productive of greater good, both to the Church and 
 the State, than the secession. Many persons in connection with 
 the Associate Reformed Church, and nearly all the ministers 
 and members of other denominations, think that the Secession 
 Church had its origin in a controversy about close communion 
 and Rouse's version of David's psalms. The general opinion 
 in this countrj', outside of the Associate Refornied Church, is 
 that at the time the secession took place, all Scotland, except 
 the secession party, were in favor of practicing Catholic com- 
 munion and singing Watts' psalms and hymns. Ebenezer Ers- 
 kine and his coadjutors, they think, opposed these things and 
 in a pet left the church of their fathers. Whether the intro- 
 duction of Watts' psalms, instead of Rouse's version, would 
 have been just ground for a secession from the Church of Scot- 
 land, or not, we shall not undertake to decide. One thing, 
 however, is absolutely certain, psalmody and close communion 
 had not one thing to do with bringing into existence the Se- 
 cession Church. ISTot one word, by either party, was said about 
 either Rouse's version of the psalms or Watts' version. jNlore 
 
8 • HISTORY OF THE 
 
 than this : "Watts' version of the psahiis had scarcely at that 
 time, been heard of in Scotland. Neither party used it. More 
 than this: the Church of Scotland never did, only in isolated 
 cases, use AVatts' version of the psalms. Dr. "Watts died in 
 1748, soon after the secession took place. He was an English- 
 man, and however well the original Seceders might have been 
 pleased with his version of the psalms, there was something 
 in the creed of Dr. Watts which would have caused the original 
 Seceders to have stood aloof from him. Of this, however, we 
 will speak in its jiroper place. The original Seceders, possibl}', 
 would not have made any serious objection to the version of the 
 psalms prepared by Dr. Watts, from the fact that the psalmody 
 question had never, at that time, been agitated. Rouse's version 
 was gotten up, or rather adopted, by the authority or instruc- 
 tion of the Westminster Assembly ; but it was never used b}' 
 any denomination of Christians. The General Assembly of 
 the Church of Scotland, in the month of August, 1647, rati- 
 fied the Westminster Confession of Faith, and revised Rouse's 
 version of the psalms. This revision, not Rouse's version, was 
 adopted and has been in use, to the almost absolute exclusion of 
 all others, from that time to the present, in the Church of Scot- 
 land. For more than two hundred years it has been sung by 
 all the I*resbyterians, of every name, in ever}^ nook and corner 
 of that land. Neither psalmody nor close communion, it is cer- 
 tain, had one single thing to do in originating the Associate 
 Presbytery. 
 
 From this Associate Presbytery sprung, in part, in the course 
 of time, the United Presbyterian Church of Scotland, the 
 United Presbyterian Church of North America, and the Asso- 
 I'iate Reformed Presbyterian Church of the South. In all of 
 these three denominations, one of the factors which entered to 
 compose the denomination, was Associate. The Associate 
 Church and the Relief Church united in 1847, and formed the 
 United Presbyterian Church of Scotland. In 1782 the Asso- 
 ciate Church, or that part of it in America and the Covenanters 
 of America, or the most of them, united and formed the As- 
 sociate Reformed Church of North America. In 1858 that 
 portion of the Associate Church which had not gone into the 
 union of 1782, which formed the Associate Reformed Church, 
 
ASSOCIATE PRESBYTERY. '.♦ 
 
 united witli tlie Associate Reformed Church in the north and 
 nortliwestcrn portions of the United States of America, and 
 formed the United Presbyterian Church of America. With 
 the exception of the Covenanters, all these sprung from the 
 secession which took place on the 6th of December, 1733, 
 at Gairne}- Bridge, near Kinross, in Scotland. The leader in 
 that bold but noble secession, was that venerable servant of 
 God, Ebenezer Erskine. His worthy coadjntors were William 
 Wilson, Alexander Moncrieft" and James Fisher. The original 
 Seceders adopted, without alteration, the Westminster Con- 
 fession of Faith, and the Catechisms, Larger and Shorter; 
 and those branches of the church which sprung from the 
 church they formed, have all followed their example. The 
 Covenanters did not go into the Church of Scotland on the re- 
 establishing of that church after the revolationary settlement. 
 These faithful witnesses for the crown rights of the Lamb of 
 God did not enter the Church of Scotland, for the same rea- 
 sons, as we shall see, that Ebenezer Erskine and his three min- 
 isterial brethren were forced to come out of it. 
 
 The Relief Church was organized in 1761. The leaders in 
 this secession were Revs. Thomas Gillespie, Thomas Boston 
 (son of Thomas Boston, the author of 3Ians Fourfold State) 
 and Thomas Collier. The two iirst were the principal actors. 
 The causes which led to the secession of 1761, and those which 
 led to the secession of 1733, were, in the main, identical. The 
 wonder is, that they did not all unite and form one church — 
 one denomination. The Covenanters expected this. They 
 were the more anxious for a union, from the fact that at the 
 time of the Iirst secession, they had but one minister, Rev. 
 John McMillan, and at the time of the second, the number 
 had increased but little. A union was not formed ; and al- 
 though we may not be able to see it, good, no doubt, has been 
 accomplished by their keeping aloof from each other. 
 
 It requires a somewhat extensive and accurate knowledge of 
 the times, both during and preceding the secession of 1733, to 
 be able to fully understand the actions of tlie Seceders. Whilst 
 they have been called Seceders, and still the name is given 
 to their followers, they never claimed to be revolutionists. 
 They never asked that any portion of the Westminster Con- 
 
10 HISTORY or THE 
 
 fessiou of Faith and Catechism, which the Church of Scothmd 
 had adopted should be changed or amended in any particular 
 whatever. They claimed that they did not secede from the 
 Church of Scotland, but from the corrupt party in that church. 
 If the Church of Scotland was corrupt, and these men could 
 not, by remaining in that church, purge it of those corruptions, 
 then they were justifiable in coming out of it. ~So right- 
 minded individual will doubt this. 
 
 Let us now take a brief review of the Church of Scotland 
 previous to the secession of 1733. In 1661, Charles II. estab- 
 lished prelacy in Scotland. The "Act Recissory " was passed, 
 by which Presbyterianism was banished from Scotland, as far 
 iis it conld be by the arm of the law% and prelac}' established. 
 Presbyterian ministers were ejected from their pastoral charges, 
 and prelatic ])reachers placed over the congregations, thus made 
 vacant, by violence. All the acts of the Scotch Parliament, 
 from 1638, with reference to the reformation of the Church, 
 were annulled. It was made high treason to renew the Solemn 
 League and Covenant. This struck a deadly blow at Presby- 
 terianism in Scotland. Four hundred Presbyterian ministers 
 were forbidden to preach the gospel unless they would first " af- 
 firm, testify and declare by their solemn oath that they ac- 
 knowledged King Charles II. only supreme governor of Scot- 
 land, over all persons and in all causes." A very considerable 
 number of jtrofessed Presbyterian ministers took this oath, 
 rather than be deprived of their livings. The ejected minis- 
 ters, although deprived of the use of the churches in which to 
 worship God, began to hold meetings in the open fields. In 
 order to put a sto}) to field preaching, in 1670 this enactment 
 was made : " That if any man shall preach or pray in the fields, 
 or in any house where there shall be more hearers than the 
 house contains, so as some of them Ije without doors, he shall 
 be punished with death and confiscation of goods." After this 
 enactment, it was no uncommon thing for vile wretches to post 
 themselves near the houses of pious families during the hour 
 of family worship. The fact that they had heard the head of 
 the famil}' praying was reported to some government officer, 
 and tlie man who had no other crime than that some one con- 
 cealed near his house had heard him praying, was put to death 
 
ASSOCIATE PRKSBVTERV. 11 
 
 and his property contiscated, and his dependent family reduced 
 to beg<j^ary. The result of this cruel law was to banish, for a 
 time, famil}' worship out of the land. It was all that a man's 
 life was worth to be heard praying in his own house. These 
 things continued during the reign of Charles II., and until his 
 brother and successor, James LL, abdicated the throne of 
 England. This period has, with great propriety, been called 
 the ''killing time." Charles il., it was truthfully said, "was 
 everything b\- starts, and nothing long." At one time he was 
 a Protestant ; at another time a Catholic ; sometimes a Presby- 
 terian, and again a persecuting Prelatist ; in reality, a vile de- 
 ceiver, a drunkard, a debauchee and bloodthiristy monster. 
 James IL was a bigoted Catholic, and designed nothing less 
 than subjecting the British dominions to the Pope of Rome. 
 Both Charles II. and James IL regarded the Presbyterians as 
 the great obstacle in their way to the restoration of Poper3% 
 The s}>irit of the Puritans, they no doubt concluded was bro- 
 ken, and the Episcopalians, they thought, would readily adopt 
 Popery. In this they made a miscalculation. Puritanism still 
 lived, and the Episcopalians, though decidedly and bigotedly 
 opposed to the Presbyterians and Puritans, were, nevertheless, 
 Protestants. The Presbyterians were first appointed to destruc- 
 tion ; but the fury of the monsters was at length airected against 
 all Pi'otestants. The heart sickens at the horrid cruelties which 
 God's cliosen ones were called to suffer during this " killing 
 time."" The reign of the wicked, however desolating, is not 
 permitted to continue forever. The career of James II. was 
 shortened, or not even the elect would have been saved. God 
 overruled the bloody work of these monsters, Charles and 
 James, for good, thus showing that he is able to make the wrath 
 of the wicked to praise him. Multitudes of the Presbyterians 
 were put to death in an endless variety of ways. Some tied 
 from their native land and took refuge wherever they could 
 find it, whilst not a few were sold as slaves and brought to the 
 plantations in America, diaries II. attempted to banish Pres- 
 byterianism from Scotland by establishing Prelacy. His secret 
 object, however, was to reinstate Popery by first introducing 
 Episcopacy. He was as wise as a serpent and as venomous as 
 an adder. James IL, his successor, attempted to do directly 
 
12 HISTORY OF THE 
 
 and boldly what his wily brother had undertaken by a circuit- 
 ous process. Both failed, and the Stuarts were thwarted in 
 their nefarious plans and driven in disgrace from the throne of 
 England. It makes the blood of a Protestant, and especially 
 of a Presbyterian, boil to think of what his covenanted fathcr.s 
 were made to suft'er by tliese fiends and their vile minions. No 
 man but a tyrant, or a crouching slave, w^ill ever dare vindicate 
 the character of Charles II. or his impious coadjutors. 
 
 James II; was succeeded by AVilliam III., commonl}- called 
 I the Prince of Orange. William had married Mary, the daugh- 
 ter of James II. When James II. abdicated the throne of Eng- 
 land, it was agreed that William and Mary should nominally 
 reiofn conjointly. In reality, William was to be the sovereign. 
 In English histor}^ this period is known as the Revolutionary 
 Settlement, or the Revolution of 1688. All we need state re- 
 specting this Revolution is that l^reslwterianism, the ancient 
 and, by a majority of the inhabitants, cherished form of church 
 government, was restored to Scotlan<l. The General Assembly 
 of the Church of Scotland, wdiicli had not met for more than 
 thirty years, now convened, and Presbyterianism was restored. 
 AV^e must not, however, conclude that it was Presbyterianism 
 sucli as exists a# the present day, or even such as had once ex- 
 isted in Scotland. The truth is, as avc hope to be able to show, 
 from the time the church established by the Apostles was cor- 
 rupted, there never existed any Bible Presbyterian Church un- 
 til the time of the secession. The Covenanters and Secession 
 fathers were a long w^ay in advance of their age. This \vas not 
 any sin, or even fault, on their part; but in a worldly point of 
 view, it was a misfortune. 
 
 The reorganization or reestablishing of Presbyterianism in 
 Scotland, after the Revolutionary Settlement was anomalous 
 and every way very defective. The doors of the church w^ere 
 opened wide for any who desired to enter it. In fact, it was 
 not claimed that the Bible form of church government is Pres- 
 byterianism. All that Avas claimed, was that Presbyterianism 
 was the form of church government at that time established' in 
 Scotland. This opened the door for Prelatists to enter the 
 church, and many ]^relatists did enter it. 
 
ASisUL'IATE I'KESHYTERY. 18 
 
 To any reflecting mind it will readilj' ap[^ear that that de- 
 nomination of Christians which does not claim for its form of 
 church government anytliing higher than that it is established 
 l,)y the law of the land, is destitute of a firm base upon which 
 to build. Such a denomination must change as the State 
 changes. Such w^as the Church of Scotland as rgDrganized af- 
 ter tlie overthrown of James II. As might have been expected, 
 there was little unanimity of sentiment and less concert of ac- 
 tion. Within its pale there were Presbyterians and Prelatists, 
 Calvinists, Pelagians, Socinians, Arminians and Arians. This 
 heterogeneous mass soon began to show signs of putrefaction. 
 "We cannot too much admire the often-abused, and to this' day 
 vilely slandered Cameronians for nc)t going into this church. 
 The wonder is not that the secession took place in 1733, but 
 that it did not take place sooner, and that when it did occur, 
 that the number was only four. Had the Presbyterian system 
 of church government been understood then as it is understood 
 by some at the present day, the honor, of the secession of 1733 
 would have been shared by a far greater number of persons. 
 Oppression and cruelty, however, had made the multitude 
 timid, and the general corruption of the period had produced 
 carelessness in the minds of nearly all. 
 
 The causes wdiich led to the organization of the Associate 
 Presbytery, or to the founding of the Secession Church, may 
 be summed up under three heads : 1st. A mongrel Presb}-- 
 terian form of church government. 2nd. Heterodox doc- 
 trines, or doctrines manifestly in conflict with those laid 
 down in the Westminster Confession of Faith. 3rd. The un- 
 righteous and consequently oppressive law of patronage. 
 
 The form of church government which was, at an early 
 period, adopted by the Scotch, w^as clearly Presbyterian. An- 
 cient historians tell us that it was during the Second Persecu- 
 tion. In A. J). 95 Domitian assumed, for the seventeentli 
 time, the consulship of Pome. That same year he began, on 
 account of his rapacity, to persecute the Jews. The Romans 
 had not, at that time, learned to distinguish between Jews and 
 Christians, and consequently Jews and Christians wereeqnally 
 subjected to horrid cruelties. Many of these despised people 
 fled from the country, that they might escape the monster. Of 
 
14 HISTORY OF THE 
 
 those who remained some were put to death, while others were 
 banished to dreary abodes. John was l^anished to Patmos, 
 where Jesns Christ was pleased to reveal to him " thino's which 
 must shortly come to pass." At the same time, some individ- 
 uals, whose names have not been recorded, fled to Scotland, 
 and in that 
 
 " Land of the brown heath and shaggy wood, 
 Land of the mountain and the flood," 
 
 propagated the gospel of Jesus Christ. Whoever these refu- 
 gees were, they had learned the principles of the Christian 
 religion from the apostles and early disciples of our Lord. It 
 is possible that some of them had seen the Lord himself and 
 learned lessons of wisdom from him who " spoke as never man 
 spake." The influence of these Christians was very great. 
 Paganism gradually gave way, and about the year A. D. 203, 
 Donald I., together with his household and many of the nobles, 
 made a public profession of Christianity and were bajjtized in 
 the name of the Trinitj'. 
 
 In the year A. D. 277, during the reign of King Crathilinth, 
 Christianity greatly flourished. At this time a number of 
 ministers of the gospel and private Christians, banished by 
 Aurelius and Dioclesian, fled to Scotland. The Druids and 
 their idolatrous worship melted awa}- before the sun of right- 
 eousness. The idolatrous Druids were succeeded by the yiious 
 Culdees. Manifestl}^, the form of church government first es- 
 tablished in Scotland was Presbyterianism. It was the same 
 as that established b}^ the Apostles of our Lord. Each pastor 
 was a bishop. In other words, there were as many bishops as 
 there were pastoral charges, and the number of ruling elders 
 in each congregation was about eight. This form of church 
 government continued in Scotland until the arrival of Paladins, 
 in the 3^ear A. D. 452. Paladius was sent to Scotland by Pope 
 Celestine. Simple Presbyterianism began gradually to be ex- 
 changed for Popery, which continued until the appearance of 
 the Lollards, of Kyle, in 1494. 
 
 The conflict between truth and falsehood now began. The 
 struggle was long and sore. Many eminent servants of the 
 Lord perished in the efl:brt to redeem Scotland from the thral- 
 dom of Popery. The Culdees were suppressed in the year 
 
ASSOCIATE PKESBYTERY. 15 
 
 1297, and darkness and gloom hung over the land. All Avas 
 night, except a few stars which refused to be obscured by the 
 lowering clouds of ignorance and superstition. 
 
 Error may flourish for a short time ; but it must die. Truth 
 cannot die. The Reformation began in 1494 with the Lollards, 
 of Kyle, and was accomplished in 1560, mainly through the 
 instrumentality of John Knox. In 1560, the First Confession 
 of Faith was adopted. From the first introduction of the 
 gospel into Scotland, up to the time of the Eevolutionary Set- 
 tlement, the mass of the best people in Scotland were Presby- 
 terians. They believed that Presbyterianism is the Bible form 
 of church government. When the Presbyterian Church was 
 reorganized, during the reign of William the Prince of Orange,. 
 it was not claimed that the Bible contains any form of church 
 government. Those who entered the Presbyterian Church of 
 Scotland at that time did not subscribe to its Confession of 
 Faith as sanctioned by the Word of God. The strictly Pres- 
 byterian ministers had all been ejected during the reign of the 
 two previous kings. At the time of the Revolutionary Settle- 
 ment, only about sixty of these remained alive. Xo small 
 number of the ejected ministers had traitorously deserted Pres- 
 byterianism and o;one over to Prelacy. These were taken into 
 the Presbyterian church on its reorganization. This is not all. 
 The Episcopal ministers who were settled in Scotland, also 
 were taken into the new organization. 
 
 The majority of the Scotch people were Presbyterian in 
 their sentiments, but the ministers were divided in their opin- 
 ions respecting church government. There were the sixty old 
 ejected ministers who had never deserted the Presbyterian 
 banner during the past persecutions, and there were those who 
 cared nothing whatever about the form of church government. 
 Some of the latter class had once been Presbyterians, but that 
 the}' might enjoy the revenues of the church, they joined the 
 Episcopal Church when that was in power, and now they went 
 into the Presbyterian Church for the same reasons. The third 
 class consisted of those ministers who preferred Prelacy to 
 Presbyterianism, but who went into the Presbyterian Church 
 for the same reasons that some of the Presbyterian ministers 
 had formerly ^one into the Episcopal Church. That every 
 
16 HISTORY OF THE 
 
 one might feel easy in the new <;hurch, the terms of admission 
 were made as easy as possible. The boast was made that no 
 one, no matter what were his notions respecting church govern- 
 ment, was disturbed in this newly-organized church. 
 
 It makes no sort of diifcrence what may be our individual 
 notions respecting church government, we are warranted in 
 saying that this Was a strange mixing up of things. The re- 
 sults would have been identical liad the effort been to establish 
 a nominal Prelatic church in Scotland. Nothing more was 
 aimed at than simply to organize a nominal Presbyterian 
 Church, and nothing more was effected. So far as the laity 
 was concerned, the majority of the Scotch was in favor of the 
 Presbyterian form of church government, but the clergy was 
 divided. The few were strict Presbyterians ; the multitude 
 either Prelatists or criminally indifferent on the subject of 
 church government. The rigid Presbyterians were charged 
 with being unreasonable. The prevailing sentiment was, that 
 no one should be disturbed, in any way, about his notions con- 
 cerning church government. Peace, on this subject, was cvery- 
 tliing ; truth nothing. Any one can see that such a church or- 
 gavdzation was poorly fitted to beget confidence in the wise and 
 prudent. Men are so constituted that they will live more har- 
 moniously together under a bad form of government, when 
 that form of government is heartih' approved and sincerely 
 adopted, than under a good form of government when it is 
 adopted as a mere matter of polic\% The simple truth is, that 
 the Scotch Church, at the time of the Revolutionary Settle- 
 ment, acted, to a culpable extent, the part of a wheedling poli- 
 tician. The Presbyterian portion admitted, as a mere matter 
 of policy, the Prelatist to full membership, and for a similar 
 reason, the Prelatists entered the Presbyterian Church. 
 
 What could be more inconsistent, than for the bishops and 
 other clergy of the Episcopal Church of Scotland, as estab- 
 lished by Charles II. to meet in presbyteries, synods and gen- 
 eral assemblies with those Presbyterians whom they had, in 
 some sense, former]}" driven from their pastoral charges 't These 
 men had been bitterly opposed to each other. The change of 
 English sovereigns could not change their individual opinions. 
 
ASSOCIATE PRESBYTERY. 1 ( 
 
 Each party hoped that b}^ being politic in its movements, 
 it might get some advantage over the other. The object was 
 to steal a march and obtain a more favorable time and place 
 for the decisive conflict. 
 
 The struggle came ; but not at the time, nor in the way that 
 was expected. It came of necessity. Parties diametrically 
 opposed to each other had formed a nominal coalescence ; indi- 
 viduals entertaining dissimilar opinions concerning church 
 government, had, for purposes of policy, placed themselves on 
 the same platform and under the same banner. Their differ- 
 ences were not concerning those things about which men ma}' 
 disagree and still be united ; but their quarrels were about the 
 fundamental principles of the Christian religion. 
 
 It must not be forgotten that there always was in Scotland 
 a respectable number of individuals who did not go into this 
 newly-organized Presb3'terian Church. These were the " So- 
 ciety Folk," or Covenanters. The misfortune of these people 
 was, that they were fully a century ahead of the men of their 
 age. Like John the Baptist, they were the forerunners of a 
 better day ; and like John the Baptist, many of them were be- 
 headed. Richard Cameron and Donald Cargill were the only 
 ministers whom these pious people would acknowledge ; and 
 both of them were called upon, in the providence of God, to 
 <lie for the cause which they had espoused. Cameron fell at 
 Airdsmoss. His head and hands were cut off and taken to 
 Edinburgh. There they were exposed in a conspicuous place, 
 to be gazed upon alike by friends and foes. He to whom was 
 assigned this last office, said, while engaged in the work : 
 *' These are the head and hands of the man who lived preaching 
 and praying, and died fighting and praying." This was lit- 
 erally true ; for previous to going into the conflict, he tenderly- 
 praj'ed : " Lord, spare the green and take the ripe." Cargill 
 was spared, but only that he might be murdered because he 
 had dared to excommunicate from the privileges of the church 
 Oharles II. and several other individuals, who had been proved 
 guilty of drunkenness, hypocrisy, perjury, murder and adul- 
 tery. These bold, and perhaps, we may say, to some extent, 
 imprudent men, were permitted to give utterance to sentiments 
 which are worth}' of free men. " AVe," say they, " declare 
 
18 HISTORY OF THE 
 
 that we shall set up over ourselves, and over what God shall 
 give us power of, government and governors according to the 
 word of God." They farther declare that they shall no more 
 commit the government of themselves and the making of laws 
 for them to a single person. Right or wrong, they were the 
 hold advocates of a Presbyterian form of church government, 
 and fearlessly proclaimed to the world a system of civil gov- 
 ernment, which the rest of mankind were not, at that time, 
 prepared to adopt. In the declarations of these despised Cove- 
 nanters, we easily discover the germ of the American Constitu- 
 tion. 
 
 From the Church of Scotland, re-organized as we have stated 
 above, the founders of the Associate Presbytery seceded. One 
 cause of the secession was, that the Church of Scotland claimed 
 to be Presbyterian, whilst in reality, it was only partly so. 
 The result of the secession was that a complete change has 
 been effected in the Presbyterian Church in every portion of 
 the world. It is an admitted fact that those Presbyterian 
 Churches, which, in their mode of worship and formulas of 
 doctrine most closely approach the Associate Fathers and Cove- 
 nanters, present the truest type of Presbyterianism. Right or 
 wrong, we need not stop to enquire, the Seceders have revolu- 
 tionized and puriffed the Presbyterian Church, and the Seced- 
 ers, Covenanters and Puritans have revolutionized the civil 
 governments of the world. 
 
 The second cause of the secession was unscriptural doctrines,, 
 mainly respecting the divinity of our Sfiviour and the nature 
 and extent of the atonement. 
 
 When the Church of Scotland was reorganized after the 
 Revolutionary Settlement, it was no more a unit on the cardi- 
 nal doctrines of the Cross than it was with respect to church 
 government. 
 
 Strictly speaking, it is not the province of the historian to 
 decide respecting systems of doctrine, as to which is orthodox 
 and which is heterodox. The business of the historian is sim- 
 ply and truthfully to state facts and their results. 
 
 Such being the case, we may state that from its beginning, 
 the Church of Scotland has ever claimed to be Calvanistic in 
 its creed. Such it claimed to be when reoro;anized in 1688.. 
 
ASSOCIATE PRESBYTERY. 19 
 
 TIiG Westminster Confession of Faith, and the Catechism, 
 Larger and Shorter, which are plainly Calvinistic, were adopted 
 as expressive of the faith and practice of the church. 
 
 •Still, it is no uncommon thing for a church to have a good 
 creed and a wretchedly bad practice. Without much effort 
 numerous instances might be cited to prove that the confes- 
 sions of faith of churches and the actual belief and the practices 
 of those churches are palpably antagonistic. Like the wit- 
 nesses against our Saviour, they agree not with one another. 
 Li theory, the Church of Scotland, in 1688, adopted a Calvin- 
 istic creed, but in reality it was a mass of repugnant isms. 
 
 This was the case with respect to the ministers, and par- 
 tially true of the people. In a doctrinal point of view, the 
 ministers of this newly-organized* Presbyterian Church were 
 greatly divided. Those of the old ejected ministers who still 
 were alive, were generally strict Calvinists ; the others were 
 Arminians, Socinians and Arians in doctrine, and Erastians in 
 church government. On the great cardinal doctrines of the 
 Cross, they differed with each other. These all went into the 
 Presbyterian Church, whilst only a small part of them were in 
 reality Calvanistic Presbyterians in sentiment. 
 . It matters not which one of the various parties forming the 
 Church of Scotland, at the period of Avhich we are treating, 
 could lay the highest claim to a Scriptural orthodoxy, or 
 whether any of them was orthodox. All that is incum- 
 bent upon us at present is to show that parties differing 
 with each other on the fundamentals of the Christian re- 
 ligion, did unite and form, what the majority of them, from 
 mercenary motives, were content should be called a Presby- 
 terian Church. That such an union was formed must be man- 
 liest to any one who will reflect upon the fact that the bishops 
 and other prelatic clergymen, who had been settled in Scotland 
 during the reign of the two former kings, as well as the Presbj'- 
 terian ministers, were actively concerned in the reorganization 
 of the Church of Scotland. iSTo concessions were made by 
 either party. The Episcopal bishops and clergymen were, 
 after they entered the National Presbyterian Church, what- 
 ever they were before they entered it. The principal section 
 in the articles of tliat amalgamation which took jilace in the 
 
20 HISTORY OF THE 
 
 reorguniziDg of the l*rosbyteriaii Church of Scotland after 
 the restoration, was that the parties should not disturb each 
 other respecting their religious beliefs. This section, it is true, 
 was not written ; but it was, with a few exceptions, adopted 
 by the ministers and rigidly practiced by nearly- all. 
 
 It seems strange that the bishops, who, in a particular sense 
 had been actively connected with the recent persecutions, could 
 dare to face those whom they had been instrumental in sub- 
 jecting to so much deprivation and suffering. On the other 
 hand it is marvelous that the Presbyterian ministers per- 
 mitted the prelatic party to enter the Presbyterian Church 
 without first demanding of them an humble confession of past 
 offences and a promise that in future they would be faithful. 
 Our wonder ceases when we reflect that the prospects of peace 
 incited forgetfuliiess in tVie minds of the Presbyterian min- 
 isters, and the uncertainty in their minds whether that anxiously 
 looked for peace would be permanent, made them cautious 
 even to timidit}'. They trembled, lest by a misguided and ill- 
 timed blow, they might resuscitate the prostrate monster. 
 With the prelatic clergymen it was different. They were re- 
 duced to that state that they had to choose either to enter the 
 Presbyterian Church or deprive themselves of all pecuniar}" 
 su[)port by the Nati^onal Church. As the consciences of many 
 of them were not very tender, thej'' were not slow in making a 
 choice. A few years before, it may be added, a number of 
 Presbyterian ministers had, for the sake of a comfortable liv- 
 ing, gone into the Episcopal Church for the same reason that 
 the Episcopal clergymen now went into the Presbyterian 
 Church. 
 
 On the principle that what a man sows that shall he also reap, 
 ^ve might expect to lind a church composed of such discordant 
 elements producing very dissimilar fruit. Such was, in reality, 
 the case. In Scotland there were, at that time, eight hundred and 
 ninety parishes. Of these, four hundred were supplied by cu- 
 rates belonging to the Episcopal Cluirch. The greater number 
 of the remaining parishes were vacant, and those not vacant 
 weie occupied by apostate Presbyterian clergymen. By apos- 
 tate l^resbyterian clergymen we mean Presbyterian ministers. 
 
ASSOCIATE PRESBYTERY. 21 
 
 who durins; the persecutions in the time of Charles 11. and 
 James II., complied with the demands of the sovereigns, that 
 they might enjoy the loaves and the fishes of the government. 
 
 So far as churcli government and notions concerning the fun- 
 damental doctrines of the Bible are concerned, there was no 
 harmony among the leading men who composed the Church of 
 Scotland at the time of its reorganization after the Revolution 
 of 1688. It Avas not long until the fruits of this union became 
 manifest. Bishop Burnet, in speaking of the Episcopal incum- 
 bents, uses the following language: "They were the worst 
 preachers I ever heard ; they were ignorant to a reproach, and 
 many of them were clearly vicious. They were a disgrace to 
 their orders, and were, indeed, the dregs and refuse of the 
 northern parts. Those of them that rose above contempt and 
 scandal were men of such violent tempers that they were as 
 much hated as the others were despised." The same might be 
 said concerning, perhaps, a majority of the Presbyterian cler- 
 gymen. AVith the exception of the ejected preachers, most of 
 vrhom were old and worn out with cares and troubles, and the 
 few who inclined to the Cameronians, the other Presbyterian 
 clergymen belonged to that class of men who are " carried 
 about with everj' wind of doctrine," Thev were willing to 
 profess one thing to-day and the very opposite thing to-mor- 
 row. For the sake of peace, they were willing to subscribe to 
 any thing, and that they might enjoy the livi^ig granted bj^the 
 church, they Vv'ere prepared to change their creed as often as 
 Laban changed Jacob's wages. Such men could be depended 
 upon by no part}'. They were ever found in the ranks of that 
 party which appeared to be most powerful and and most pop- 
 ular. Jjike Charles IT., they were "every thing by starts, and 
 nothing long." 
 
 It is not true that a bad beginning makes a good ending. A 
 bad beginning must terminate badly. Neither is it true that 
 the motive, in every instance, gives character to the act. No 
 doubt, the motive of Saul in oifering up a burnt ofliering and 
 peace offerings, was good. Certainly Saul though his motive 
 w^as good ; but God charged him with gross folly in that thing. 
 He kept not the commandment of God, although he most cer- 
 tainly thought he acted from proper motives. Whatever may 
 
22 HISTORY OF THE 
 
 have been the motives of those actively concerned in the reor- 
 ganization of the Presbyterian Church of Scotland, they cer- 
 tainly acted very foolishly, in that they formed a union out of 
 material so palpal)ly incongruous. The end was like the Ije- 
 ginning. It was not long until it became a very common thing 
 for the ministers to teach that sinners must prepare themselv^es 
 before coming to Christ. One of the Presbyteries (Auchter- 
 arder) in order to check the progress of this unscriptural doc- 
 trine, rerpiired candidates for license to sign the following pro- 
 position: " 1 believe that it is not sound and orthodox to teach 
 that we must forsake our sins in order to our coming to Christ 
 and instating us in covenant with God," This proposition 
 seems to be in perfect harmony with the whole scope of the 
 Scriptures. Our Saviour says: "The\' that be whole need not 
 a physician, but they that are sick." If the sinner of himself 
 can forsake his sins, it is very diiHcult to understand for what 
 purpose he should go to Christ. The experience of all God's 
 people is that it is only through the regenerating and sanctifying 
 power of the Holy Spirit that sinners are enabled to break off 
 their sins. Before the sinner can forsake his sins, hf must be 
 born again — born of the Holy Spirit. Hence, to talk about tlie 
 sinner forsaking his sins before lie comes to Christ, is mani- 
 festly the same thing as to say that the sinner must save him- 
 self before he comes to Christ to be saved. 
 
 There is no sort of doubt concerning the agreement of this 
 proposition of the Auchterarder Presb3-tery and the Westmin- 
 ster Confession of Faith. Such being the case, it was but rea- 
 sonable to suppose -that the General Assembly of the Church ot 
 Scotland would have given to the proposition its hearty ap- 
 proval. The Westminster Confession of Faith and Catechisms, 
 Larger and Shorter, had been adopted as the standards of that 
 Cdiurch, and consequently, to have approved of the proposition, 
 would have been only acting consistentl}'. Such, however, was 
 not the case. 
 
 The Presbj'tery of Auchterarder refused to license a Mr. 
 Craig, because lie would not subscribe to this proposition. 
 Craig brought the matter before the General Assembly, and the 
 result was tliat the Presbytery was ordered to give him his li- 
 
ASSOCIATE PRESBYTERV. 28 
 
 cense. This was not all. The proposition was scoffingly called 
 "the Anchterarder Creed," and the members of the Presbyter}- 
 were charged not to use, in the future, any such expressions as 
 those contained in this creed. 
 
 To the Assembly or 1717, the same which passed sentence 
 upon the Anchterarder proposition, it was clearly proved that 
 John Sinison, Professor of Divinity in the University of Glas- 
 gow, was accustomed to teach, in his lectures to the students, 
 doctrines alike opposed to the word oi" God and the subordinate 
 standards of the Church. That the reader nui}- know exactly 
 Avhat these doctrines were, we give them in the language ot 
 Professor Simson himself: 
 
 "That by the hght of nature, and the works of creation and Providence, 
 God has given an obscure, objective revelation of the Gospel ; and that it is 
 probable none are excluded from the benefit of the remedy for sin provided 
 by God and published twice to the whole world, except those who, by their 
 actual sin, exclude themselves, and slight and reject the clear light of the 
 Gospel revealed to the Church, or that obscurer discovery and offer of gi'ace 
 made to all without the Church ; and that if the heathen would, in sincerity 
 and truth, and in the diligent use of means that Providence lays to their 
 hand, seek from God the knowledge of the way of reconciliation, necessary 
 for their acceptable serving of Him, and being saved by Him, he would dis- 
 cover it to them.'' 
 
 In this language there is no small amount of that metaphys- 
 ical obscurity which always characterized its wily author. His 
 case had been on hand for three years, or since the Assembly 
 of 1714, and he was careful to feel his way. He knew, as well 
 as any man in the church, what were the doctrines of the Con- 
 fession of Faith, and he knew that his teachings were subver- 
 sive of the doctrines contained in that Confession of Faith. 
 
 From this language of Professor Simson, it is evident that 
 he taught that there are two ways by which sinners may, if 
 they will, obtain salvation. The one is by following the light 
 of nature as revealed in the works of creation and Providence, 
 and the otiier is by believing in Jesus Christ as revealed in the 
 Scriptures. It is also evident that Professor Simson places the 
 ground of the sinner's condemnation, in either refusing to fol- 
 low the light of nature, or in rejecting the Saviour. 
 
24 HISTORY OF THE 
 
 However plausible this may appear, it is not in harmony 
 with the Westminster Confession of Faith which Professor Sim- 
 son had adopted, and it is in plain conflict with the Word of 
 God. To show that it is opposed to the subordinate standards 
 of the Presbyterian Church of Scotland, it will be sufficient to 
 quote the answer to the sixtieth question in the Larger Cate- 
 chism : 
 
 " They wl)o, having never heard the Gospel, know not Jesus Christ, and 
 believe not in him, cannot be saved, be they ever so diligent to frame their 
 lives according to the light of nature, or the laws of that religion which they 
 profess ; neither is there salvation in any other, but in Christ alone." 
 
 The Churcli of Scotland, of which John Simsou was an hon- 
 ored member, had adopted this as expressive of its belief on the 
 subject of which it treats. ISTothing can be more glaring than 
 the conflict which subsists between the doctrines taught by the 
 Glasgow professor and the Larger Catechism. Professor Sim- 
 son taught that men can be saved \)y sincerely and diligently 
 seeking God according to the light of nature. • In other words, 
 he taught that God has appointed two ways by which sinners 
 may be saved from their sins. This will appear to be a fair de- 
 duction from the following language used by the Professor in 
 answer to the lil)el which was presented against him by Rev. 
 James AVebster, of Edinburgh : " There are," he says, " Means 
 appointed of God for obtaining saving grace, which means, 
 when diligently used with seriousness, sincerely and faith of 
 being heard, God has promised to bless with success; and the 
 going about tliese means in the foresaid manner, is not above 
 the reach of our natural ability and power." 
 
 We admit that there are some metaph^^sical mazes concealed 
 in the verbiage of the Professor; but if his language means 
 anything, it means that there is a Avay of salvation with which 
 Jesus Christ has nothing whatever to do, and that man in his 
 natural state, and v/ith no other help except his natural ability 
 and powei', can discover that way and be saved. We take it 
 for granted that Professor Simson believed that sinners could 
 be saved through Jesus Christ. If so, then it is fair to infer 
 that he believed and taught that there are two ways by which 
 men can be saved from their sins. 
 
ASSOCIATE PRESBYTERY. 2o 
 
 In addition to tije above, rrotes?or Sinison declared, in his 
 answer to AVebster's libel, that : 
 
 '•It is inconsistent with the. iustice of God to create a soul without any 
 original righteousness or any disposition to good ; and that the souls of infautsj 
 since the fall, as they come from the hands of their Creator, are as pure and 
 holy as the souls of infants would have been created, supposing man had not 
 fallen ; and that they are created as pure and holy as Adam's was, except as 
 to those qualifications and habits which he received, as being created in an 
 adult state." 
 
 Here he again flies in the face of both the Confession of Faith 
 and the Bible. The latter teaches that men, so far from having 
 in infancy, pure and holy souls, were shapen in iniquity, and 
 in sin did their mothers conceive them ; and the former teaches 
 that all mankind sined in Adam and fell with him in his first 
 transgression, and that original sin is conveyed from Adam to 
 his posterity, by ordinar}^ generation, so as all that proceed 
 from him in that way, are conceived and born in sin. 
 
 The case of Professor Simson was brought to the notice of 
 the Assemblv of 1714, but was not terminated until 1717. It was 
 evident, from the beginning, that the majority of the members 
 of the Assembl}" were opposed to having anything to do with 
 the case. It was proposed by Rev. James Webster, who called 
 the attention of the Assembly of 1714: to the reports concern- 
 ing the teaching of heterodox doctrines, by Professor Simson, 
 that the matter be investigated bj'the Assembl}'. This course 
 the Assembly postively refused to take ; but appointed, or rather 
 permitted Mr. Webster and an}- others who might join him, to 
 lay in their complaint against Professor Simson before the Pres- 
 bytery of Glasgow. The Assembly refused to be responsible 
 for any thing Mr. Webster and his adherents might do, but 
 intimated ver}^ plainly that the Webster jiart}' would be re- 
 garded as libelers of Professor Simson. AVhen, in 1717, the 
 case had to be disposed of in some way, the Assembly neither 
 deprived Professor Simson of his position, nor did the}" even 
 censure him. They could not, without stultifying themselves, 
 approve of his strange teaching ; hence, they simply say that 
 he has been teaching some things not necessary to be taught in 
 divinity, and that in the future he must abstain from given ex- 
 pression to these notions. 
 
^(5 HISTORY UF THE 
 
 When we compare the decision of the same Assembly with 
 regard to the Auchterarder proposition, and that of Professor 
 Simson, we have too plain evidence that the Church of Scot- 
 land was hetorodox in doctrine, -if the Westminster Confession 
 of Faith is orthodox. The Auchterarder proposition and the 
 Confession of Faith agree ; the doctrines of the Confession of 
 Faith and those taught by Professor Simson disagree. Yet the 
 former is, by the General Assembly of the Church of Scotland, 
 <.'ensured ; while the Assembly tacitly approves the latter. In 
 censuring the Auchterarder Presbytery, it virtuall}^ condemned' 
 the doctrines of the Westminster Confession of Faith, while, 
 by not censuring Professor Simson, and by not thrusting him 
 ■out of office, it encouraged him to take a more decided stand 
 against the trntli. 
 
 It will be manifest to the reader that in doctrine the Church 
 of Scotland was divided. Those who had accepted the AVest- 
 niinster Confession of Faith as a matter of policy, soon ceased 
 to be prudent and politic, and began to teach doctrines which 
 have ever been regarded b^' orthodox J^resb3'terians as un- 
 scri[)tural. 
 
ASSOCIATE PKESBYTERV. 27 
 
 CHAPTER II. 
 
 '•Marrow"' Controversy — The Author of " The Marrow of Modern Divin- 
 ity'" — Introduced into Scotland — l^opublished by Rev. .lames Hog — 
 Tixcited great Oiiposition — Sev-erely Criticised by Principal Haddow — 
 Defended by Thomas Boston — Commission of the General Assembly — 
 '' The Marrow of Modern Divinity'" Referred to the Commission — Action 
 of the Commission — Summon before them Hog, Hamilton, Brisbane and 
 Warden — Report of the Commission—" The Marrow of Modern Divinity" 
 Condemned bj- the Assembly — The Eftect upon the People — Attempt to 
 again Bring the Matter before the Assembly — "Marrow" INIen called 
 " Rcpresenters"" — Summoned before the Commission — Twelve Questions 
 — Answers — Character of the Answers. 
 
 About the same time, or shortly ufter the difficulty about 
 the Auchterarder proposition and the trial of Professor Sim- 
 son occurred, another controversy sprung up in the Chnrch of 
 Scotland. This was called the "Marrow difficulty." It was 
 about a book called "The Marrow of Modern Divinit}'." 
 
 As the controvers}' about this book was sharp, and had very 
 much to do in bringing about the secession which formed the 
 Associate Presbytery, it will be necessar}' to examine it carefully. 
 
 The book called the " Marrow of Modern Divinity" consists 
 of two parts. The first part was published in England, in 
 1644 ; the second iu 1648. The first part treats of the 
 covenant of works and the covenant of grace. The second 
 part is an exposition of the Ten Commandments. Its 
 author was Edward Fisher, of whom little more is known 
 than his name. According to the most credible tradition, 
 he at one time followed the humble occupation of a bar- 
 ber in London ; but afterwards, in accordance with that 
 marvelous Providence which raises the poor from the dust, 
 he became minister to one of the Inde]3endeut cougrega- 
 tions. The book is little else than a compilation from the 
 works of the most Evangelical Protestaut divines. It was 
 recommended by Caryl, Sprigge and many other distinguished 
 non-conforming divines, and was so popular that it soon went 
 through ten successive editions. 
 
28 HISTORY OF THE 
 
 The Ijook was introduced into Scotland in rather a re- 
 markahle way. One of the members of the Simprin con- 
 gregation, of which Thomas Boston was pastor, had been a 
 soldier during the civil war. One day, when Mr. Boston was 
 visiting this man and his family, he discovered, above the win- 
 dow", two old books. He reached up and took the books down, 
 and found that the title of one of the books was "Christ's 
 Blood Flowing Freel}' for Sinners." The other book w^as the 
 "Marrow of Modern Divinity."' These books the parishioner of 
 Mr. Boston liad brought with him from England on his return 
 from the war. With the "Marrow of Modern Divinity" Mr. 
 Boston was highly pleased, and he recommended it to some of 
 his ministerial brethren. So well pleased was Rev. James 
 Hog, minister of Carnock, with the book, that in 1718 he re- 
 published the first part of it, prefixing a recommendatory pre- 
 face. With regard to the "Marrow of Modern Divinity," it 
 never was claimed that it was free from all defects. Xo doubt 
 there are some things said in it that are not in strict accord- 
 ance witli the Scriptures. The same may be said of every 
 human compend. But there are some things contained in 
 it wliicli are true, though they are not expressed in the most 
 ha[»py way. In a word, it is not an inspired work, nor was in- 
 spiration ever claimed for it by its most enthusiastic admirers. 
 Its author was only a man. but clearl}^ a man whose mind had 
 been enlightened by the Spirit of God. The book was re- 
 garded at the time of its publication as orthodox, and to the 
 present day all those Christian denominations who have 
 adopted that system of doctrine contained in the West- 
 minster Confession of Faith, have adopted it as a stan- 
 dard theological work. It has been repeatedly published 
 in Europe and America, and is to-day in the library of nearly 
 every thoroughly Calvinistic divine in England, in Ireland, 
 in Scotland and in America. This book, the general 
 orthodoxy of which has never been doubted by the most 
 devoutly pious 'people on earth, created the most intense ex- 
 citement in the Church of Scotland. Had the work been 
 thoroughly and avowedly infidel in all its teachings, and i»osi- 
 tively wicked in all its tendencies, it could not have excited 
 more bitter opposition. It was assailed from the pulpit and 
 
ASSOCIATE PRESBYTERY. 29 
 
 the press by those ministers who opposed the Auchterarcler 
 creed, as it was scoffingl}' called, and by the avowed or secret 
 friends of Professor Simson's strange doctrines. In 1719 a com- 
 plaint was formally made against the "Marrow of Modern Di- 
 vinity." The charge was made that the book contained nnscrip- 
 tural and dangerous sentiments. At the opening of the Sj'nod 
 of Fife, in April, 1719, Principal Haddow^, of St. Andrew's 
 preached a sermon in which he severely criticised the book. 
 This sermon, in order to give it more publicity, was, ait the rc;- 
 quest of the latitudinarian partv, issued from the press, and 
 put into general circulation. The Boston and Hog party re- 
 plied to this sermon, and soon the line of demarkation between 
 the parties became distinct and well defined. 
 
 When the •' Marrow of Modern Divinit}' " came up before 
 the Assembl}', it was not disposed of in a presbyterial way, but 
 was referred to the commission. 
 
 That the reader may have a clear conception of w^hat was 
 meant by the commission of the General Assembly of the 
 Church of Scotland, it will suffice to say that w^heu each As- 
 sembly adjourned, it did not adjourn sine die, but converted 
 itself into a committee of the whole. To its number was 
 added any persons, who, from some informality in the papers 
 had been rejected, and some other individuals named by the 
 Moderator. 
 
 This commission, which, in realit}', consisted of all the mem- 
 bers of the Assembly and the additions mentioned, met in the 
 Assembly House on the first day after the dissolution of the 
 Assembl}' i;)roper, and thereafter at the expiration of every 
 three months, until the next regular meeting of the Assembly. 
 They had the right, however, to meet when and where, and as 
 frecjuently as they deemed expedient. They were a kind of 
 high commission, possessing full power to decide finall}' in the 
 causes which came before them. 
 
 The " Marrow of Modern Divinity " was referred to this 
 high commission, to be dealt wdth as prejudice and ignorance 
 might suggest. This is not too strong language ; for it is very 
 certain that a majorit}' of the members of the commission had 
 
30 HISTORY OF THE 
 
 never seen the book, and it is equally certain, from what fol- 
 lowed, that they had already decided upon the nature and 
 character of its contents. 
 
 The Assembly charged this court of inquiry to be very 
 careful "that the purity of doctrine be preserved/' It was 
 further enjoined upon the commission " to call before them any 
 authors or recommenders of books or pamphlets containing 
 any doctrine not agreeable to the Confession of Faith. 
 
 All this appears very well ; but the sequel will show that it 
 was fair only in appearance. The commission appointed a 
 committee to take the matter under consideration and report 
 to the next General Assembly. " This committee divided 
 themselves into two sections, the one to meet at St. Andrew's, 
 and the other at Edinburgh." That portion of the conmiittee 
 which met at St. Andrew's made a number of extracts from 
 the hated and prejudged publication, and sent them, together 
 with various remarks, criticisms and condemnations, to the 
 Edinburgh section of the committee. The Edinburgh division 
 of the committee summoned before them James Hog, Alexan- 
 der Hamilton, James Brisbane and John AVarden. These men 
 were distinguished alike for their piety, zeal and orthodoxy. 
 Like vile culprits who had been leagued together in some act 
 of outlawry, these good men were dragged before this wing of 
 the committee, and each examined separately and alone. 
 
 When the Assembly of 1720 met, the committee in-esented 
 a report containing a number of garbled extracts froiM the 
 "Marrow of Modern Divinity." The object designed by 
 these quotations was to show that the book was heterodox. 
 The contents, or rather the supposed contents of the book, 
 were discussed, and the following enactment adopted : 
 
 •' All the ministers of the church are strictly prohibited and discharged, 
 either by printing, writing or preaching, to recommend the Marrow, or in 
 discourse to say anything in favor of it ; but, on the contrary, they are en- 
 joined and required to warn and exhort their people, in whose hands the said 
 book is, or may come, not to read or use the same." 
 
 The passage of this act had an effect very difierent from 
 what was intended. The book, heretofore little known, was 
 now eagerly sought after and read by the masses of the people. 
 It was expected that the book would be found full of startling 
 
ASSOCIATE PRESBYTERY. 31 
 
 errors and fatal heresies. Tlie people discovered, on the con- 
 trary, that the book was just what its name purported 
 to be — the marrow of modern divinity. Thomas Boston, 
 and other good and godly men, styled it " a bundle of sweet 
 and pleasant gospel truths." The condemnatory act of the 
 Assembly served the purpose of advertising extensively the 
 book which it was designed to consign to oblivion. 
 
 The people generally, and a few of the most pious ministers 
 of the gospel in the Church of Scotland, were grieved by the 
 course which the General Assembly had taken. They regard- 
 ed the highest ecclesiastical court of the National Church as 
 having aimed a deadly blow at the fundamental doctrines of 
 free grace. Laboring under these convictions, it was thought 
 advisable to have the subject brought again before the Assem- 
 bly, and, if possible, secure the repeal of the unjust act. A 
 meeting for consultation and advice was appointed at the 
 liouse of William Wardlaw, in Edinburgh. The meeting was 
 attended by Revs. James Kidd, Ebenezer and Ralph Erskine, 
 James Wardlaw, AYilliam "Wilson, James Bathgate, Gabriel 
 Wilson, Henry Davidson and Thomas Boston. These good 
 men, whose names will go down to the latest generation of 
 men, before taking up the business for which they had met, 
 sought the guidance and direction of the Holy Spirit. 
 
 Thomas Boston, whose piety has never been called in question, 
 liad drawn up a paper in which the evils complained of and 
 the relief sought, were clearly stated. This paper, it was agreed, 
 should be put into the hands of Ebenezer Erskine, and that he 
 should draw up a paper to be presented to the next General 
 Assembly. After several meetings, at which the paper pre- 
 pared by Ebener Erskine was carefully and prayerfully consid- 
 ered, it was agreed to present it to the coming Assembly. This 
 paper was signed by James Hog, Thomas Boston, John Bonar, 
 John Williamson, James Kidd, Gabriel Wilson, Ebenezer Ers- 
 kine, Ralph Erskine, James Wardlaw, Henry Davidson, James 
 Bathgate and William Hunter. 
 
 In 1721, the paper prepared by these good men was put into 
 the hands of the committee on bills. The Representers, as the 
 3Iarrow men were called, expected that it would be immedia- 
 tely brought before the Assembly and considered; but the 
 
dii HISTORY vv THE 
 
 Kiiig't^ commis-sioncr taking sick suddeiily, the Assembly was 
 dissolved. The paper prepared by tlie 3Iarrov- men was coni- 
 mittod to the commission with instructioni^ tliat every thing 
 shonld be prepared for the next Assembly. The}', however, 
 were not granted power to linally decide this matter. 
 
 The commission summoned the Representers before them 
 frefpiently, and finally informed them that they would be re- 
 quired to answer twelve questions. The questions were de- 
 livered to the Representers in writing, and although the course 
 taken and the demand made Avas unusual and unreasonable, the 
 Representers thought it best to answer them. The answers 
 were prepared by Ebenezer Erskine and William AVilson, and 
 given to the commission. 
 
 ANSWERS FOU THE MINISTEUS I XDElt - SUliSCKIUINO, TO QUElilES PUT TO 
 TIIEM r.Y THE COMMISSION OF THE LATE OENEKAL ASSEMBLY, 1721. 
 
 Adhering to, and holding as here repeated, our subscribed answer 
 given in to the Reverend Commission, when by them called to receive these 
 queries, — we come to adventure, under the conduct of the faithful and true 
 AVitness, who has promised the Spirit of truth to lead his people into all 
 truth, to make answer to the said queries. To the which before we proceed, 
 we crave leave to represent, that the title, thereto prefixed, viz. "Queries 
 to be put to Mr. .James Hog, and other ministers, who gave in a representa- 
 tion in favour of the Marrow, to the General Assembly, 1721," as well as that 
 prefixed to the Commission's overture anent this .aflair, hath a native tend- 
 ency to divert and bemist the reader, to expose us, and to turn the matter off 
 its proper hinge, by giving a wrong colour to our representation; as if the 
 chief design of it was to plead, not for the precious truths of the gospel, 
 which we conceived to be wounded by the condenniatory act, but for " The 
 3Iarrow of ]\[odern Divinity;" the which though we value for a good and 
 useful book, and doubt not but the church of God may be much edified by 
 it, as we ourselves have been; yet came it never into oitr minds to hold it or 
 any other private writing faultless, nor to put it on a level with our approved 
 standards of doctrine. 
 
 Query I. Whether are there any precepts in the gospel, that were not arixt- 
 ally given before the gospel was revealed ? 
 
 Answeh. The passages in our representation, marked out to us for the 
 grounds of this query, are these: "The gospel-doctrine, known only by a 
 new revelation after the fall.* — Of the same dismal tendency we apprehend 
 to be the declaring of that distinction of the law, as it is the law of works, 
 and as it is the law of Christ, as the author applies it, to be altogether 
 groundless. -j — The erroneous doctrine of justification, for something wrought 
 in or done by the sinner, as his righteousness, or keeping the new and gospel- 
 law." t Now, leaving it to others to judge if these passages gave any just 
 occasion to this question, — we answer, 
 
 * Par. 2. t Par- 5. J Par penult. 
 
ASSOCIATE PRESBYTERY. 38 
 
 Imo, lu the gospel, taken strictly, and as coutradistinct from the law, 
 for a doctrine of grace, or good news from heaven, of help in God through 
 Jesus Christ, to lost, self-destroj'ing creatures of Adam's race, or the glad- 
 tidings of a Saviour, with life and salvation in him to the chief of sinviers, 
 there are no precepts ; all these, the command to believe and repent not ex- 
 cepted, belonging to and flowing from the law, which fastens the new duty 
 on us, the same moment the gospel reveals the new object. 
 
 That in the gospel, taken strictly, there are no precepts, to us seems evi- 
 dent from the holy scriptures. In the first revelation of it, made in these 
 words, "The seed of the woman shall bruise the head of the serpent," 
 Gen. iii. 15, we find no precept, but a promise, contahiing glad tidings of a 
 Saviour, with grace, mercy, life, and salvation in him, to lost sinnei's of 
 Adam's family. And the gospel preached unto Abraham, namely, " In 
 thee (i. e. in thy seed, which is Christ) shall all nations be blessed;" Gal. iii. 
 >!, compared with Gen. xii. 3, xxii. IS; Acts iii. 25, is of the same nature. 
 The good tidings of great joy to all people, of a Saviour born in the city of 
 David, wlio is Christ the Lord, brought and proclaimed from heaven by the 
 angels, Luke ii. 10, 11, we take to have been the gosi)el, strictly and properly 
 so called, yet is there no precei^t in these tidings. We find likewise, the 
 gosijel of peace, and glad tidings of good things, are in scripture convertible 
 terms, Rom. x. 15. And the word of the gospel, which Peter spoke to the 
 Gentiles that they might believe, was no other than peace bj^ .lesus Christ, 
 crucified, ri.sen and exalted to be Judge of quick and dead, with remission of 
 sins through his name, to be received by every one believing in him, Acts 
 XV. 7, XX. 36-43. Much more might be added on this head, which, that we 
 be not tedious, we pass. See Luke iv. 18, compared with Isa. Ixi. 1, 3; Acts 
 XX. 24; 2 Tim. i. 10. Of the same mind, as to this point, we find the body 
 of reformed divines ; as, to instance in a few, Calvin, Chamier, Pemble, 
 Wendelin, Alting, the professors of Leyden, Witsius, Mastrich, Maresius, 
 Troughton, Essenius. 
 
 That all precepts (those of faith and repentance not excepted) belong to, 
 and are of the law, is no less evident to us: For the law of creation, or of 
 the Ten Commandments, which was given to Adam in paradise in the form 
 of a covenant of works, requiring us to believe whatever God should reveal 
 or promise, and to obey whatever he should command; all px-ecepts whatso- 
 ever must be virtually and really included in it : So that there never was, 
 nor can be, an instance of duty owing by the creature to God, not commanded 
 in the moral law, if not directly and expressly, yet indirectlj^ and by conse- 
 quence. The same first command, for instance, which requires us to take 
 the Lord for our God, to acknowledge his essential verity, and sovereign au- 
 thority; to love, fear, and trust in Jehovah, after what manner soe^'er he shall 
 be pleased to reveal himself to us ; and likewise to grieve and mourn for his 
 dishonour or disjileasure; requires believing in Jehovah our Righteousness, 
 as soon as ever he is revealed to us as such, and sorrowing after a godly sort 
 for the transgression of His holy law, whether by one's self or by others. It 
 is true, Adam was not actually obliged to believe in a Saviour, till, being 
 lost and undone, a Saviour was revealed to him; but the same command that 
 bound him ti> trust and dej end on, and to believe the promises of God Crea- 
 
 3 
 
.34 HISTORY OF THE 
 
 tor, no doubt obliged liiin to believe in God Redeemer, when revealed. Xor 
 was Adam obliged to sorrow for sin ere it was committed: But this same law 
 that bound him to have a sense of the evil of sin in its nature and effects, to 
 hate, loathe, and flee from sin, and to resolve against it, and for all holy obe- 
 dience, to have a due apprehension of the goodness of God, obliged him also 
 to mourn for it, whenever it should fall out. And we cannot see how the 
 contrary doctrine is consistent with the perfection of the law; for if the law- 
 be a complete rule of all moral, internal and sjiiritual, as well as external 
 and ritual obedience, it must require faith and repentance, as well as it does 
 all other good works: And that it does indeed require them, we can have no 
 doubt, when we consider, that without them all other religious performances 
 are in God's account as good as nothing; and that sin being, as the scrip- 
 ture, 1 John iii. 4, and our own standards tell us, any want of conformity 
 to, or transgression of the law of God, unbelief and impenitency must be so 
 too; and if they be so, then must faith and repentance be obedience and con- 
 formity to the same law, which the former are a transgression of, or an in- 
 conformity unto; unbelief particularly, being a departing from the living 
 God, Heb. iii. 12, is for certain forbidden in the first command; therefore 
 faith must needs be required in the same command, Isa. xxvi. 4, according 
 to a known rule. But what need we more, after our Lord has told us, that 
 faith is one of the weightier matters of the law; Matth. xxiii. 23. And that, 
 it is not a second table duty, which is there meant, is evident to us, by com - 
 paring the parallel place in Luke, chap. xi. 42, where, in place oi faith, we 
 have the love of God. As for repentance, in case of sin against God, it be- 
 comes naturally a duty; and though neither the covenant of works or of 
 grace admit of it, as any expiation of sin or federal condition giving right to 
 life, it is a duty included in every command, on the supposal of a transgres- 
 sion. 
 
 What moves us to be the more concerned for this point of doctrine, is. 
 That if the law does not bind sinners to believe and repent, then we see not 
 how faith and repentance, considered as works, are excluded from our jus- 
 tification before God; since in that case they are not works of the law, un- 
 der which character all works are in scripture excluded from the use of jus- 
 tifying in the sight of God. And we call to mind, that on the contrary doc- 
 trine Arminius laid the foundation of his rotten principles, touching suffi- 
 cient grace, or rather natural power. "Adam," said he, "had not power to 
 believe in Jesus Christ, because he needed him not; nor was he bound so to 
 believe, because the law required it not: Therefore, since Adam by his fall, 
 did not lose it, God is bound to give every man power to believe in Jesus 
 Christ.'-' And Socinians, Arminians, Papists, and Baxterians, by holding 
 the gospel to be a new, proper, preceptive law, with .sanction, and thereby 
 turning it into a real, though milder covenant of works, have confounded, 
 the law and the gospel, and brought works into the matter and c.iuse of a 
 sinner's justification before God. And, we reckon, we are the rather called 
 to be on our guard here, that the clause in our representation, making men- 
 tion of the new, or gospel law, is marked out to us as one of the grounds oX 
 this query, which we own to be somewhat alarming. Besides all this, the 
 teaching that faith and repentance are gospel-commands, may yet again open, 
 the door to Antinomianism, as it sometimes did already, if we may believe 
 
ASSOCIATE PRESBYTERY. 35 
 
 Mr. Cross, who says, " History tells us, that it spruiif? from such a mistake, 
 that faith and repentance were taught and commanded by the gospel only, 
 and that they contained all necessary to salvation : so the law was need- 
 Jess." * 
 
 On this head also, namely, that all precepts belong to the law, we might 
 likewise adduce a cloud of witnesses beyond exception, such as Pemble, Es- 
 senius, Anthony Burgess, Rutherford, Owen, Witsius, Dickson, Fergusson, 
 Troughton, Larger Catechism on the duties required and sins forbidden in 
 the first commandment. But, without insisting further, we answer, 
 
 3. In the gospel, taken largely for the whole doctrine of Christ and the 
 apostles, contained in the New Testament, or for a system of all the promi- 
 ses, precepts, threatenings, doctrines, histories, that any way concern man's 
 i-ecovery and salvation; in which respect, not only all the ten commandments 
 but the doctrine of the covenant of works, belong to it, (but in this sense 
 ■the gospel is not contradistinct from the law:) In the gospel, taken thus at 
 large, we say, there are doubtless many precepts that were not actually given, 
 (that is, particularly and expressly promulgate or required,) before the gos- 
 pel was revealed. Love to our enemies, to instance in a few of many, mercy 
 .to the miserable, bearing of the cross, hope and joy in tribulations, in pros- 
 pect of their having a desired issue, love, thankfulness, prayer, and obedi- 
 ence to a God-Redeemer, zealous witnessing against sin, and for truth, in 
 case of defection from the faith or holiness of the gospel, confessing our 
 faults to, and forgiving one another: all the ceremonial precepts under the 
 •Old Testament, together with the institutions of Christ under the New, faith 
 in Jesus Christ, repentance unto life, with many more, to say nothing of per- 
 sonal and particular precejits, were not actually given before the gospel was 
 revealed; all which are nevertheless reducible to the law of the ten com- 
 mands, many of them being plain duties of the law of nature, though they 
 had no due and proper objects, nor occasions of being exercised in an inno- 
 cent state. It is true, there are many of them we had never heard of. with- 
 out the gospel had been revealed; yet are they not therefore, in any proper 
 sense, precepts of the gospel, but of the law, which is exceeding broad, ex- 
 tending to new objects, occasions, and circumstances. The law says one 
 thing to the person unmarried, and another thing to the same person when 
 married; one thing to him as a child, another thing to him as a parent, <kc., 
 yet is it the same law still. The law of God, being perfect, and like unto its 
 author, must reach to every condition of the creature; but if for every new 
 duty or new object of faith, there behoved to be a new law, how strangely 
 must laws be multiplied? The law itself, (even in the case of a man,) may 
 meet with many changes, and yet remain the saine as to its essence. Now, 
 as to faith and repentance, though ability to exercise them, and acceptance 
 of them, be by tlie gospel; yet it is evident that they must be regulated by 
 the same law, the transgression of which made them necessary. The essence 
 of repentance, it is plain, lies in repeating and renewing, with a suitable 
 frame of spirit, the duties omitted; or in observing the law one had formerly 
 violated: For as the divine perfections are the rule and pattern of God's 
 image in man, as well in his regeneration, as in his creation; so the holy law 
 of God is the rule of our repentance, as well as of our primitive obedience. 
 
 *.Sermon on Rom. iii. 27, page 1G5. 
 
3() HISTORY OF THE 
 
 And why faith, when it has God-Mediator or God-Redeemer for its object, 
 may not be from the same law as when it had God-Creator or God-Preserver 
 for its object, we cannot see. 
 
 Query II. Ix not the believer now bound, by the authority of the Creator, 
 to 'personal obedience to the moral law, though not in order to justification? 
 
 Ans. What is given us for the ground of this query is the following clause 
 of our Representation, viz. : " Since believers are not under it, to be thereby 
 justified or condemned, we cannot comprehend how it continues any longer 
 a covenant of works to them, or as such to have a commanding power over 
 them, tliat covenant form of it being done away, in Christ, with respect to 
 believers." * This clause of the Representation being so much one, even in 
 words, with our Confession, chap. 19, § 6, we could never have expected the 
 Reverend Commission would have moved a query upon it ; but since they 
 have been pleased to think otherwise, we answer affirmatively — 
 
 The believer, since he ceases not to be a creature, by being made a new 
 creature, is, and must ever be bound to personal obedience to the law of the 
 ten commands, by the authority of Father, Son and Holy Ghost, his Creator: 
 But this authority is, as to him, issued by and from the Lord Jesus Christ, 
 at whose mouth he receives the law, being as well his Lord God Creator, as 
 his Lord God Redeemer, and having all the fulness of the Godhead dwelling 
 in him; nor can, nor will, the sinful creature ever apply himself to obedience, 
 acceptable to God, or comfortable to himself, without the Creator's authority 
 come to him in that channel. 
 
 We are clear and full of the same mind with our Confession, " That the 
 moral law of the ten commandments doth for ever bind all, as well justified 
 persons as others, to the obedience thereof, not only in regard of the matter 
 contained in it, but also in respect of God the Creator, who gave it; and that 
 Christ doth not in the gospel any way dissolve, but much strengthen this ob- • 
 ligation," chap. 19. For, how can it lose any thing of its original authority, 
 by being conveyed to the believer in such a sweet and blessed channel as the 
 hand of Christ, since both he himself is the supreme God and Creator, and 
 since the authority, majesty, and sovereignty of the Father is in his Son, he 
 being the same in substance, equal in power and glory? "Beware of him," 
 says the Lord unto Israel, concerning Christ, the angel of the covenant, "and 
 obey his voice ; provoke him not, for my name is in him," Exod. xxiii. 24; 
 that is, as we understand it. My authority, sovereignty, and other adorable 
 excellencies, yea, the whole fulness of the Godhead is in him, and in him 
 only will I be served and obeyed. And then it follows, "But if thou shalt 
 indeed obey his voice, and do all that I speak," ver. 22. The name of the 
 Father is so in him, he is so of the same nature with his Father, that his 
 voice is the Father's voice. "If thou obey his voice, and do all that I 
 speak." 
 
 We desire to think and speak honourably of him whose name is "Wonder- 
 ful, Counsellor, the mighty God, the everlasting Father, and the Prince of 
 Peace;" and it cannot but exceedingly grate our ears, and grieve our spirits, 
 to find such doctrines or positions vented in this church, especially at a time 
 when the Arian heresy is so prevalent in our neighbour nations, as have an 
 obvious tendency to darken and disparage hi§ divine authority, as that, " If 
 
 * Par. 4. 
 
ASSOCIATE PRESBYTERY. 87 
 
 a believer ought not to receive the law of the ten commandments at the 
 hand of God, as he is Creator, out of Christ, then he is not under its obliga- 
 tion, as it was delivered by God the Creator, but is loosed from all obedience 
 to it, as it was enacted by authority of the Loi'd Creator; and that it is inju- 
 rious to the infinite majesty of the Sovereign Lord Creator, and to the honour 
 of his holy law, to restrict the believer to receive the ten commands only at 
 the hand of Christ." AVhat can be more injurious to the infinite majesty of 
 the Sovereign Lord Redeemer, by whom all things were created that are in 
 heaven or in earth, visible and invisible, whether they be thrones or domin- 
 ions, principalities or powers, than to speak as if the Creator's authority 
 was not in him; or, as if the receiving the Creator's law from Christ did 
 loose men from obedience to it, as enacted by the authority of the Father. 
 Wo unto us if this doctrine be the truth ; for so should we be brought back 
 to consuming fire indeed: For out of Christ, "he that made us will have no 
 mercy on us; nor will he that fortned us shew us any favour." We humbly 
 conceive, the Father does not reckon himself glorified, but contemned, 
 by Christians ofl:ering obedience to him as Creator out of Christ: Nor does 
 the offering to deal with him after this sort, or to teach others so, discover a 
 due regard to the mystery of Christ revealed in the gospel; for it is the will 
 of the Father, the Sovereign Lord Creator, that all men should honour the 
 Son, even as they honour himself ; and that at or in the name of Jesus, every 
 knee should bow; and that every tongue should confess that .Jesus Christ is 
 Lord, to the glory of God the Father, who having in these last days spoken 
 unto us by his Son, by whom also he made the world, and with an audible 
 voice from heaven hath said, " This is my beloved Son. in whom I am well 
 pleased; hear ye him." Were it not we would be thought tedious, Perkins, 
 Durham, Owen, and others, might have been heard on this head. But we 
 proceed to 
 
 Q,UERY III. Doth the annexing of a promise of life, and a threatening of 
 death to a precept, make it a covenant of works? 
 
 We answer, as in our representation. That the promise of life and threat- 
 ening of death superadded to the law of the Creator, made it a covenant of 
 works to our first parents, proposed: xVnd their own consent, which sinless 
 creatures could not refuse, made it a- covenant of works, accepted. "A law," 
 saith the judicious Durham, "doth necessarily imply no more than, 1st, To 
 direct; 2dli/, To command; enforcing that obedience by authority. A cove- 
 nant doth further necessarily imply promises made upon some conditions or 
 threatenings added, if such a condition be not performed. Now, says he, 
 this law may be considered without the consideration of a covenant; for it 
 was free to God to have added, or not to have added promises; and the threat- 
 enings. upon supposition the law had been kept, might never have taken 
 effect." Treatise on the commands, p. 4, quarto edit. From whence it is 
 plain, in the judgment of this great divine, the law of nature was turned 
 into a covenant by the addition of a promise of life, and threatening of death. 
 Of the same mind is Burgess and the London Ministers, 'Vindicife Legis,' 
 page 61. " There are only two things which go to the essence of a law; and 
 that is, Imo, Direction; 2do, Obligation. Imo, Direction, therefore a law is 
 a rule; hence the law of God is compared to light. 2do, Obligation; for 
 therein lieth the essence of sin, that it breaketh this law, which supposes the 
 
38 HISTORY OF THE 
 
 oblioatory force of it. In the next place, there are two consequents of the 
 law, which are, ad bene esse, that the law may be the better obeyed; and this 
 indeed turneth the law into a covenant. \st, The sanction of it by way of 
 promise, that is a mere free thing; God, by reason of that dominion which 
 he had over man, might liave commanded his obedience, and yet never made 
 a promise of eternal life unto him. And, 2dly, As for the other consequent 
 act of the law, to curse and punish, this is but an accidental act, not ueces- 
 
 sary to a law; for it comes in upon supposition of transgression, A law 
 
 is a complete law, obliging though it do not actually curse; as in the con- 
 firmed angels, it never had any more than obligatory and mandatory acts 
 upon them: For that they were under a law, is plain, because otherwise 
 they could not have sinned: for where there is no law, there is no transgres- 
 sion. 
 
 Though there is no ground from our representation to add more on this 
 head, yet we may say, that a promise of life made to a precept of doing, that 
 is, in consideration or upon condition of one's doing, (be the doing more or 
 less, it is all one, the divine will in the precept being the rule in this case,) 
 is a covenant of works. And as to believers in Christ, though in the gospel, 
 largely taken, we own there are promises of life, and threatenings of death, 
 as well as precej^ts; and that godliness hath the promise, not only of this life, 
 but of that which is to come, annexed to it, in the order of the covenant; yet 
 we are clear, no promise of life is made to the performance of precepts, nor 
 eternal death threatened, in case of their failing whatsoever in performing; 
 else should their title to life be founded, not entirely on Christ, and his right- 
 eousness imputed to them, but on something in, or done by themselves: And 
 their after sins should again actually bring them under vindictive wrath, and 
 the curse of the law; which, upon their union with Christ, who was made a 
 curse for them, to redeem them from under it, they are, according to scripture, 
 Rom. vi. 14, 15; Rom. viii. 1; Gal. iii. 13, 4, 5; and our Confession, chap. 20, 
 § 2. Chap. 11, § 5; for ever delivered -from. Hence we know of no sanc- 
 tion the law, standing in the covenant of grace, hath with respect to believers, 
 besides gracious rewards, all of them freely promised on Christ's account, 
 for their encouragement in obedience; and fatherly chastisement and dis- 
 pleasure, in case of their not walking in his commandments; Psal. Ixxxix. 
 31, 33; 1 Cor. xi. 30, 32; Luke i. 20. Which to a believer are no less awful, 
 and much more powerful restraint from sin, than the prospect of the curse 
 and hell itself would be. The Reverend Commission will not, we hope, 
 grudge to hear that eminent divine Mr. Perkins, in a few words, on this head, 
 who having put the objection, " In the gospel, there are promises of life upon 
 condition of our obedience, as Rom. viii. 13, ' If ye through the Spirit,' «fcc. 
 Ans. ' The promises of the gospel are not made to the work, but to the 
 worker; and to the worker, not for his work, but for Christ's sake according 
 to his work; e. (j. the promise of life is not made to the work of mortifica- 
 tion, but to him that mortifies his flesh; and that not for his mortification, 
 but because he is in Christ, and his mortification is the token and evidence 
 thereof."" This, as it is the old Protestant doctrine, so we take it to be the 
 truth. And as to the believer's total and final freedom liom the curse of the 
 
 * On Gal. page 236, in Fol. 
 
ASSOCIATE PRESBYTERY. 39 
 
 law, upon his union with Christ, Protestant divines, particularly Rutherford 
 and Owen, throughout their writings, are full and clear on the head. 
 
 Query IV. If the moral lair, antecedent to its receiving the form of a cove- 
 nant of works, had a threatening of hell annexed to it 1 
 
 Ans. Since the law of God never w^as, nor will ever in this world be the 
 stated rule, either of man's duty towards God, or of God's dealing with man, 
 but as it stands in one of the two covenants of works and of grace, we are at 
 a loss to discover the real usefulness of this query, as well as what founda- 
 tion it hath in our representation. 
 
 As to the intrinsical demerit of sin, we are clear, whether there had ever 
 been any covenaut of works or not, it deserves hell, even all that an infinite- 
 ly holy and just God ever has, or shall inflict for it: Yet what behoved to 
 have been the Creator's disposal of the creature, in the supposed event of 
 sin's entering without a covenant being made, we incline not here to dip into; 
 but, we reckon, it is not possible to prove a threatening of hell to be insep- 
 arable from the law of creation, the obligation of which, because resulting- 
 from the nature of God and of the creature, is eternal and immutable: for- 
 confirmed angels, glorified saints, yea, and the human nature of Christ, are 
 all of them naturally, necessarily, and eternally obliged to love, obey, depend 
 on, and submit unto God, and to make him their blessedness and ultimate 
 end ; but none, we conceive, will be peremptory in saying, they have a threat- 
 ening of hell annexed to the law they are under. And we can by no means 
 allow, that a believer, delivered by Christ from the curse of the covenant of 
 works, is still obnoxious, upon every new transgression, to the threatening 
 of hell, supposed to be inseparably annexed to the law of creation, or of the 
 ten commandments; which law every reasonable creature must forever be- 
 under, since this would in effect be no other than, after he is delivered front 
 hell in one respect, to bind him over to it in another. Whatever threatening, 
 one may suppose belonged to the moral law of the ten commandments, ante- 
 cedently to its receiving a covenant form, all was, for certain, included in the 
 sanction of the covenant of works: So that Christ, in bearing the curse oS.' 
 it, redeemed believers from the hell, vindictive wrath and curse, their sins in 
 any sort deserved ; the hand writing that was against them he cancelled, tore 
 to pieces and nailed to the cross. Hence the thi-eateniug of hell and the 
 curse ai-e actually separated from the law of the ten commandments, which 
 believers are under as a rule of life : And to hold otherwise, is the leading 
 error, yea, the very spring and fountain-head of Antinomianism, on all which, 
 Burgess, Rutherford, and others, may be heard. 
 
 Query V. If it be peculiar to believers, to be free of the commanding power 
 of the law, as a covenant of works ? 
 
 Though our saying. We cannot comprehend how the covenant of works, 
 as such, continues to have a commanding power over believers, that cove- 
 nant form of it being done away in Christ with respect to them,- gives no 
 sufficient foundation to this query, since we affirm nothing concerning any 
 but believers, whose freedom from the commanding power of that covenant, 
 the query seems, as much as we do, to allow of ; we answer affirmatively; 
 for, since it is only to believers the Spirit of God in scripture says, ' Ye are 
 
 *Par. 4. 
 
40 HISTORY OF THE 
 
 not under the law,' (the main import of which phrase is, subjection to the 
 comniauclin.fj power of it, as a covenant,) 'but under grrace,' Rom. vi. 14; 
 Gal. iv. 5, 21 ; and since tliey only are, by virtue of their union with Christ, 
 actually freed from being under the law, by Christ's being made under it, 
 («. e. under its command, as above, as well as under its curse; for them ; and 
 since, according to our Confession, chap. 19, § 6, it is the peculiar privilege 
 of believers, which therefore unbelievers have no interest in, not to be under 
 the law as a covenant of works, to be justified or condemned thereby; we 
 can allow no other, besides believers, to be invested with that immunity. 
 
 All unbelie^ers within, as well as without the pale of the visible church, 
 since they seek righteousness only by the works of the law, and are strang- 
 ers to the covenant of grace, we always took to be debtors to the whole law, 
 in their own persons : and this their obligation under the d'l, or command- 
 ing power of that covenant, we took to be inviolably firm, till such time as 
 by faith they had recourse to him, who "is the end of the law for righteous- 
 ness to every one that believeth ;" else we thought, and do still think, if their 
 obligation to the command of that covenant ba dissolved, merely by their 
 living under an external gospel dispensation, they would be cast quite loose 
 from being under any covenant at all ; contrary to the common received doc- 
 trine of the Protestant churches, namely. That every person whatsoever is 
 in and under one or other of the two covenants of works and grace : Nor 
 could they, unless they be under the commanding power of the covenant of 
 works, be ever found transgressors of the law of that covenant, by any ac- 
 tual sin of their own, nor be bound over anew under the covenant-curse 
 thereby. 
 
 The covenant of works, it is true, is by the fall weak and ineft'ectual, as a 
 covenant, to give us life, by reason of our weakness, and disability to fulfill 
 it, being antecedently sinners, and obnoxious t© its curse ; which no person 
 can be, and yet at the same time have a right unto its promise. Hence, for 
 any to seek life and salvation by it now, is no other than to labour after an 
 impossibility; yet does it nevertheless continue in full force as a law, requir- 
 ing of all sinners, while they continue in their natural state, without taking 
 hold by faith of Christ and the grace of the new covenant ; recpiiring of them, 
 we say, personal and absolutely perfect obedience, and threatening death upon 
 every the least transgression : From the commanding power of which law, 
 retiuiring universal holiness in such rigour, as that on the least failure in sub- 
 istiince, circumstance, or degree, all is rejected, and we are determined trans- 
 gressors of the whole law, believers, and they only, are freed, as we said 
 .-above. "But to suppose a ijerson, " says Dr. Owen, " bj' any means freed 
 from the curse due unto sin, and then to deny, that upon the performance of 
 the perfect sinless obedience which the law requires, he should have right to 
 the promise of life theieby, is to deny the truth of God, and to reflect dis- 
 honour upon his justice. Our Lord himself was justified by the law ; and 
 it is immutably true. That he who does the things of it, shall live in 
 them." (On .Justification, p. 345 ) "it is tiue," adds the same author, 
 " that God did never formally and absolutely renew, or give again this law, 
 as a covenant of works, a second time ; nor was there any need that so he 
 should do, unless it were declaratively only : A ml so it was renewed at Sinai ; 
 for the whole of it being an emanation of eternal right and truth, it abides, 
 
ASSOCIATE PRESBYTERY. 41 
 
 and must abide in fall force forever. Wherefore it is only so far broke as a 
 covenant, that all mankind having sinned against the command of it, and so 
 by guilt, with the impotency to obedience, which ensued thereupon, defeated 
 themselves of any interest in its promise, and possibility of attaining any 
 such interest, they cannot have any benefit by it. But as to its power to 
 oblige all mankind unto obedience, and the unchangeable truths of its 
 l^romises and threateniugs, it abides the same as it was from the begin- 
 ning." — (Ibid.) "The introducing of another covenant," adds he again on 
 the same head, "inconsistent with and contrary to it, does not instantly free 
 men from the law as a covenant ; for, though a new law abrogates a former 
 law inconsistent with it, and frees all from obedience, it is not so in a cove- 
 nant, which operates not by sovereign authority, but becomes a covenant by 
 consent of them with whom it is made. So there is no freedom from the old 
 covenant, by the constitution of the new, till it be actually complied with : 
 In Adam's covenant we must abide under obligation to duty and punishment, 
 till by faith we be interested in the new." — (Ibid. 351.) 
 
 From all which it appears to be no cogent reasoning to say, If the unbe- 
 liever be under the commanding power of the covenant of works, then would 
 he be under two opposite commands at once, viz. : to seek a perfect right- 
 eousness in his own person, and to seek it also by faith in a Surety : For. 
 though the law requires of us now both active and passive righteousness in 
 our own i^ersons ; and likewise, upon the revelation of Jesus Christ in the 
 gospel, as Jehovah our righteousness, obliges us to believe in, and submit to 
 him as such ; yet as it is in many other cases of duties, the law requires both 
 these of us, not in senso composito, as they say, but in senso diviso. The law 
 is content to sustain, and hold for good, the payment of a responsible surety, 
 though itself provides none ; and wills us, being insolvent ourselves, cheer- 
 fully, thankfully, and without delay, to accept of the non-such favour offered 
 unto us : But till the sinner, coiUinced of his vmdoneness otherwise, accept 
 of, use and plead thati)enefit in his own behalf, the law will, and does go on, 
 in its just demands, and diligence against him : Having never had pleasure 
 in the sinful creature, by reason of our unfaithfulness, it can easily admit of 
 the marriage to another husband, upon a lawful divorce, after fair count and 
 reckoning, and full satisfaction and reparation made for all the invasions upon, 
 and violation of, the first husband's honour ; but when the sinner, unwilling 
 to hear of any such motion, still cleaves to the law, its first husband, what 
 wonder the law, in that case, go on to use the sinner as he deserves? In 
 short, this pretended absurdity, at worst, amounts to no more than this : 
 Make full payment yourself, or find me good and sufficient paj ment by a 
 surety, till which time I will continue to proceed against you, without miti- 
 gation or mercy. Wherefore the unbeliever is justly condemned by the law, 
 both because he did not continue in all things written in the book of the law* 
 to do them, and because he did not believe on the name of the Son of God. 
 
 Qi:ery VI. If a sinner, being justified, has all things at once that is neces- 
 aary for salvation? And if personal holiness, and progress in holy obedience, 
 is not necessary to a justified person'' s possession of glory, in case rf 7iis con- 
 tinuing in life after his justification ? 
 
 Ans. 1 he ground of this query, marked out to lis, is in these words of 
 holy Luther: "For in Christ I have all things at once ; neither need I any 
 
 4 
 
42 HISTORY OF THE 
 
 tiling more that is necessary vmto salvation." And to us it is evident, that 
 this is the believer's plea, viz.: Christ's most perfect obedience to the law 
 iov him, in answer unto its demand of good Avorks for obtaining salvation, 
 according to the tenor of the first covenant ; which plea the Representation 
 alleges to be cut off, and condemned by the act of Assembly.* But without 
 saying any thing of the old Popish reflection on the doctrine of free justifi- 
 cation by faith without works, as it was taught by Luther and other reform- 
 ers, or the hardshii) of having this question put to us, as if we had given 
 ground of being suspected for enemies to gospel holiness, which, our con- 
 sciences bear us witness, is our great desire to have advanced in ourselves 
 and others, as being fully persuaded, that without it neither tliey nor we shall 
 see the Lord, — we answer to the first part of the query. 
 
 That since a justified person, being passed from death to life, translated 
 from the power of darkness into the kingdom of God's dear Son, and blessed 
 with all spiritual blessings in Christ, is, by virtue of his union with him, 
 brought into, and secured in a state of salvation ; and therefore, in the lan- 
 guage of the Holy Ghost, actually, though not completely, saved already ; 
 and since, in him, he has particularly, a most perfect, law-biding, and law- 
 magnifying righteousness, redemi:)tion in his blood, even the forgiveness of 
 sins, peace with God, access, acceptance, wisdom, sanctification, everlasting 
 strength, and in one word, an overflowing, everflowing fulness, from which, ■ 
 according to the order of the covenant, he does, and shall receive whatever 
 he wants : Hence, according to the scripture, in Christ all things are his, 
 and in him he is complete : Considering, we say, these things, we think a 
 justified person has in Christ, at once, all things necessary to salvation, though 
 of himself he has nothing. 
 
 To the second part of the query, we answer, that personal holiness and 
 justification being inseparable in the believ;er, we are unwilling, so much as 
 the query does, to suppose their separation. Personal holiness we reckon so 
 necessary to the possession of glory, or to a state of perfect holiness and 
 happiness, as is the morning light to the noon-day warmth and brightness ; 
 as is a reasonable soul to a wise, healthy, strong, and full-grown man ; as an 
 antecedent is to its consequent ; as a part is to the whole, (for the diftereuco 
 betwixt a state of grace and of glory we take to be gradual only, according 
 to the usual saying, 'Grace is glory begun, and glory, grace in perfection.') 
 So necessary, again, as motion is to evidence life, or, in order to walking ; 
 not only habitual, but actual holiness, and progress in holy obedience, one 
 continuing in life, we are clear are so necessary, that without the same none 
 can see the Lord. And as it is not only the believer's interest, but his neces- 
 sary and indispensable duty, to be still going on "from sti-ength to strength, 
 until he appear before the Lord in Zion ; so the righteous, we bel eve, will 
 hold on his way, and he who is of clean hands will grow stronger and strong- 
 er : " For though the believer's progress in holy obedience, by reason of the 
 many stops, interiaiptions, and assaults, he frequently meets with from i^atan, 
 the world, and indwelling corruption, is far from being alike at all times; 
 '•yet the path of the just, though he frequently fall, will be as the shining 
 light, that shineth more and more unto the perfect day :" Though he may 
 at times become " weary and faint in his mind ; yet shall he, by waiting on 
 
 *Par. t;, 11. 
 
ASSOCIATE PRESBYTERY. 48 
 
 the Lord, renew his strength, and mount up as with eagle's wings," Jcc. But 
 still the believer has all this in and from Christ : For. whence can our pro- 
 gress in holiness come, but from the supply of his Spirit? Our walking in 
 holy obedience, and every good motion of ours, must be in him, and from 
 him, who is the way and the life, who is our head of influences, and the 
 fountain of our strength, and who "works in us both to will anu to do." — 
 "Abide in me," says he, "and I in you : For without me ye can do nothing. 
 If a man abide not in me, he is cast forth as a branch, and is withered." 
 
 But if the meaning of the query be, of such a necessity of holy obedience, 
 in order to the possession of glory, as imjjorts any kind of casuality. we dare 
 not answer in the affirmative ; for we cannot look on personal holiness, or 
 good works, as properly federal and conditional means of obtaining the pos- 
 session of heaven, though we own they are ueces.sary to make us meet for it. 
 
 QuEiiY YII. lapreacliinrj the necessity of a lioly life, in order to the obtaining 
 of eternal happiness, of dangerotis consequence to the doctrine of free grace? 
 
 Ans. The last of the two clauses of the eighth act of Assembly, being 
 complained of in the Representation, is the first and main ground of this 
 query. "■ And ere we make answer to it, we crave leave to explain ourselves 
 more fully, as to the offence we conceive to be given by that act ; namely, 
 That in opposition to, and in place of the believer's i^lea of Christ's active 
 righteousness, in answer to the law, demanding good works, for obtaining; 
 salvation according to the tenor of the fir.st covenant, cut off, as we appre- 
 hend, by the fifth act ; ministers are ordered, in the eighth act, to preach the 
 necessity of our own personal holhiess, in order to the obtaining of everlast- 
 ing happiness. As also, that our inherent holiness seems to be put too much 
 upon the same foot, in point of necessity for obtaining everlasting happiness, 
 with justification by the Surety; which the frame of the words, being as fol- 
 lows, will well admit, viz. : " Of free justification through our blessed Sure- 
 ty the Lord Jesus Christ, received by faith alone ; and of the necessity of an 
 holy life, in order to the obtaining of everlasting happiness." Moreover, 
 that tlie great fundamental of justification is laid down in such general terms, 
 as adversaries will easily agree to, without mention of the Surety's right- 
 eousness, active or passive, or the imputation of either ; especially since a 
 motion in open assembly, for adding the few but momentous words, ' impu- 
 ted righteousness,' was slighted. And finally. That that act is so little adapt- 
 ed to the end it is now given out to have been designed for, viz. : a testimony 
 of the supreme Godhead of our glorious God and Saviour Jesus Christ, and 
 against Arianism ; especially since not the least intimation or warning against 
 that damnable heresy is to be found in the act itself, nor was made to that 
 Assembly in passing of it. 
 
 To the query, we answer, That we cordially and sincerely own a holy life, 
 or good works, necessary, as an acknowledsment of God's sovereignty, and 
 in obedience to his command ; for this is the will of God, even our sanctifica- 
 tion; and, by a special ordination, he has appointed believers to walk in them: 
 Necessary, for glorifying God before the world, and shewing the virtues of 
 him wlio hath called us out of darkness into this marvellous light : Xeces- 
 sary, as being the end of our election, our redemption, eftectual calling, and, 
 
 * Par. IG, 15. 
 
44 HISTORY or the 
 
 regeneration ; for, "the Father chose us in Christ before the foundation of 
 the world, that we sliould be holy. The Son gave himself for us, that he 
 might redeem us from all iniquity, and purify to himself a peculiar people, 
 zealous of good works ;" and by the Holy Spirit we are created in Christ 
 Jesus unto them : Necessary, as expressions of our gratitude to our great 
 benefactor ; for, being bought with a price, we are no more our own, but 
 henceforth in a most peculiar manner bound, in our bodies, and in our spir- 
 its, which are his, to glorify, and by all possible ways to testify our thanks- 
 giving to our Lord Redeemer and Ransomer ; " to Iiim who spared not his 
 own Son, but gave him up to the death for us all ; to him who humbled him- 
 self, and became obedient unto death, even the death of the cross for us:" 
 Necessarj^, as being the design, not only of the word, but of all ordinances 
 and providences ; even that as " he who has called is holy, so we should be 
 holy in all manner of conversation:" Necessary again, for evidencing and 
 confirming our faith, good works being the breath, the native offspring and 
 issue of it : Necessary, for making our calling and election sure ; for they 
 are, though no plea, a good evidence for heaven, or an argument confirming 
 our assurance and hope of salvation: Necessary, to the maintaining of in- 
 ward peace and comfort, though not as the ground or foundation, yet as 
 effects, fruits, and concomitants of faith : Necessary, in order to our enter- 
 taining communion with God, even in this life ; for. " if we say we have fel- 
 lowship with him, and walk in darkness, we lie, and do not the truth :" 
 Necessary, to the escaping of judgments, and to the enjoying of many prom- 
 ised blessings ; particularly, there is a necessity of order and method, that 
 one be holy ere he can be admitted to see find enjoy God in heaven ; that be- 
 ing a disposing mean prcijaring for the salvation of it, and the king's high- 
 way chalked out for the redeemed to walk into the city: Necessary, to adorn 
 the gospel, and grace our holy calling and profession : Necessary, further, 
 for the edification, good, and comfort of fellow-believers : Necessary, to 
 prevent offence, and to stop the mouths of the wicked ; to win likewise the 
 unbelieving, and to commend Christ and his ways to their consciences : 
 Necessary, fuinlly, for the establishment, glory, and the security of churches 
 and nations. Though we firmly believe holiness necessary upon all these, 
 and more accounts, and that the Christian ought to live in the continued ex- 
 ercise of gospel-repentance, which is one main constituent of gospel-holiness; 
 yet we dare not say, a holy life is necessary in order to the obtaining of eter- 
 nal happiness. For, to say nothing of the more gross sense of these words, 
 (manifestly injurious to the free grace of our Lord .Jesus Christ, by faith in 
 whose righteousness alone we are a^jpointed to obtain salvation, from first to 
 last,) which yet is obvious enough, though we are far from imputing it to the 
 Assembly ; we cannot, however they may be explained into an orthodox 
 meaning, look upon them as wholesome words, since they have at least an 
 appearance of evil, being such a way of expression as Protestant churches 
 and divines, knowing the strong natural bias in all men towards seeking sal- 
 vation, not by faith in our Lord Jesus Christ, but by works of righteousness 
 done by themselves, and the danger of symbolizing with Papists, and other 
 enemies of the grace of the gospel, have industriously shunned to use on that 
 head ; they chusing rather to call holiness and good works necessary duties 
 of the persons justified and saved, tlian conditions of salvation, consequents 
 
ASSOCIATE PRESBYTERY. 45 
 
 and effects of salvation already obtained, or antecedents, disposing and pre- 
 paring the subject for the salvation to be obtained, than any sort of causes, 
 or proper means of obtaining the possession of salvation ; which last honour 
 the scripture, for the high praise and glory of sovereign grace, seems to have 
 reserved peculiarly unto faith: And rather to say that holiness is necessary 
 to them that shall be saved, than necessary to salvation : That we are saved 
 not by good works, but rather to them, as fruits and effects of saving grace ; 
 or that holiness is necessary until salvation, not so much as a mean to the 
 end, as a part of the end itself ; which part of our salvation is necessary to 
 make us meet for the other that is yet behind. 
 
 Wherefore, since this way of speaking of holiness with respect to salva- 
 tion, is, we conceive, without warrant in the holy scripture, dissonant from 
 the doctrinal standards of our own and other reformed churches, as well as 
 from the chosen and deliberate speech of reformed divines treating on these 
 heads ; and since it, being at best but 'propositio male sonans, (a proposition 
 sounding ill,) may easily be mistaken, and afterwards improved, as a shade 
 or veliicle, for conveying corrupt sentiments, anent the influence of works 
 upon salvation : We cannot but reckon pi-eaching the necessity of holiness 
 in such terms to be of some dangerous consequence to the doctrine of fiee 
 grace. In which apprehension we are the more confirmed, that at this day the 
 doctrine of Christ, and his free grace, both as to the purity and efficacy of 
 the same, seems to be much on the wane, and Popery, with other dangerous 
 errors and heresies destructive of it, on the waxing : which certainly calls 
 aloud to the churches of Christ, and to his ministers in particular, for the 
 more zeal, watchfulness, and caution, with reference to the interests of truth ; 
 and that especially at such a time, Cum heretics nee nomina Jiabeamus com- 
 munia, ne eorum errori f avert videamur. 
 
 If in any case, certainly in framing acts and standards of doctrine, there 
 is great need of delicacy in the choice of words : For the words of the Holy 
 Ghost in scripture, under which we include such as in meaning and import 
 are equivalent to them, being an ordinance of divine institution, for preserv- 
 ing the truth of the gospel, if these be once altered or varied, all the wisdom 
 and vigilance of men will be ineffectual to that end. And it is well known, 
 by costly experience to the churches of Christ, that their falling in with the 
 language or phrase of corrupt teachers, instead of serving the interest of 
 truth, which never looks so well as in its own native simplicity, does but 
 grieve the stable and judicious, stagger the weak, betray the ignorant, and. 
 instead of gaining, harden and open the mouths of adversaries. And that 
 it is said in a text, "They do it to obtain a corruptible crown, but we an incor- 
 ruptible," will not warrant the manner of speech in the query: For the word 
 in the original, signifies only to receive or apprehend, being accordingly ren- 
 dered in all Latin versions we have seen,and in our own translation,in the verse 
 immediately proceeding, viz. : "One receiveth the prize ;' ' and though the word 
 did signify to obtain, in the most strict and proper sense, it could not make for 
 the purpose, unless it were meant of the believer's obtaining the incurruptible 
 crown, not by faith, but by works. And that an ill chosen word in a stand- 
 ard may prove more dangerous to the truth, than one not so justly rendered 
 in a translation, with several other things on this head, might be made very 
 evident, were it not that we have been, we fear, tedious on it already. 
 
4(j HISTORY OF THE 
 
 QuEiiY Vlir. Is kiioioledrje, belief and persuasion that Christ died for me, 
 a7id that he is mine, and that whatever Tie did and sujfered, he did and suffered 
 for me, the direct act of faith, whereby a sinner is united to Christ, interested 
 in him, instated in God^s covenant of grace? Or, is that knoicledge of persua- 
 sion included in the very essence of that justifyiiig act ff faith? 
 
 Ans. The query, it is evidcDt, exceedingly narrows the iraijort and design 
 of tlie Representation in the place referred to:* For there we assert nothing 
 positively concerning the passages relating to faith, but remonstrate against 
 condemning them, as what to us seemed to hurt the appropriating act of 
 faith, and to fix a blot upon the reformation, reformed churches and divines 
 who had generally taught concerning faith as in the condemned passages ; 
 all which we might say, without determining whether the persuasion spoke 
 of in the query, was the very direct and formal act of justifying faith, yea 
 or no. But now, since the query is put so close, and since the matter in ques- 
 tion is no other than the old Protestant doctrine on that head, as we shall 
 endeavor to make appear, the Reverend Commission, we humbly conceive, 
 cannot take it amiss, we, in the first place, inquire into the true sense 
 and meaning of this way of si)eaking of faith, that we are now questioned 
 about. 
 
 The main of the condemned passages the query refers to, runs not in the, 
 order therein set down, but as follows : '"Believe on the Lord Jesus Christ, 
 and thou shalt be saved; that is, be verily persuaded in your heart that 
 Christ Jesus is jours, and that you shall have life and salvation by him; that 
 whatever Christ did for the redemption of mankind, he did it for you; being 
 in matter the same with what has been commonly taught in the Protestant 
 churches, and in words of the renowned Mr. John Rogers of Dedham (a man 
 so noted for orthodoxy, holiness, and the Lord's countenancing of his minis- 
 try, that no sound Protestants in Britain or Ireland, of what denomination 
 soever, would in the age wheiein he lived, have taken upon them to con- 
 demn as erroneous) his definition of faith, which we have as follows : "A 
 particular persuasion of my heart, that Christ Jesus is mine, and that I shall 
 have life and salvation by his means ; that whatsoever Christ did for the re- 
 demption of mankind, he did it for mc."f "Where one may see, though the 
 diflcrence in words be almost none at all, yet it runs rather stronger with 
 him, than in the Marrow. 
 
 In which account of saving faith, we haye, first. The general nature of it, 
 viz. a real persuasion, agreeing to all sorts of faith whatsoever; for, it is 
 certain, whatever one believes he is verily persuaded of. IMore particularly, 
 it is a persuasion in the heart, whereby it is distinguished from a general, 
 dead and naked assent in the head, which one gives to things that no way 
 attect him, because he reckons they do not coneeru him. "But with the heart 
 man believes here: If thou believest with all thine heart," says the scripture, 
 Acts viii. 37; Rom. x. 10. For as man's believing in his heart the dreadful 
 tidings of the law, or its curse, imports not only an assent to them as true, 
 but a horror of them as evil; so here the being persuaded in one's heart of 
 the glad tidings of the gospel, bears not only an assent unto them as true, 
 but a relish of them as good. 
 
 Then we have the most special nature of it, viz. an appropriating persua- 
 * Par. 7. t doctrine ol faith, page 'J."?. 
 
ASSOCIATE PRESBYTERY. 47 
 
 sion, or a persuasion with application to a person's self, that Christ is his. 
 etc. The particulars whereof are, first, That Christ is yours; the ground of 
 which persuasion is the ofter and grant of Christ as a Saviour in the word, 
 to be believed in for salvation, by all to whom the gospel is made known '■ 
 By which offer, and setting forth of Christ as a Saviour, though before 
 we believe we, wanting union with him, have no actual or saving interest 
 in him, yet he is in some sense ours,* namely, so as it is lawful and war- 
 rantable for us, not for fallen angels, to take possession of him, and of 
 his salvation by faith; without which, our common interest in him as a 
 Saviour, by virtue of the offer and grant in the word, will avail ixs noth- 
 ing. But though, the call and offer of the gospel being really particular, 
 every one, both in point of duty and in point of interest, ou^ht to ap- 
 propriate, apply, or make his own the thing offered by believing, they 
 having good and sufficient ground and warrant in the word so to do; yet 
 it is either neglected and despised, or the truth and sincerity of it sus- 
 pected and called in question, until the Holy Spirit, by setting home the 
 word of the gospel with such a measure of evidence and power as is effectual, . 
 satisfies the convinced sinner, that, with application to himself in particular, 
 "it is a faithful saying, worthy of all acceptation, that .Jesus Christ came to 
 save sinners;"' and enables him to believe it. Thus the persuasion of faith 
 is begot, which is always proportioned to the measure of evidence and power 
 from above, that soveieigu grace is pleased to put forth for working of it. 
 
 The ne.rt branch of the persuasion is. That you shall have life and salva- 
 tion by him, namely, the life of holiness, as well as of happiness; salvation 
 from sin as well as from wrath, not in heaven only, but begun, carried on 
 here, and comiileted hereafter: The true notion of life and salvation accord- 
 ing to the scriptures, and as Protestant divines are wont to explain it. 
 Wherefore this persuasion of faith is inconsistent with an unwillingness tc 
 jiart with sin. a bent or purpose of heart to continue in it. There can be 
 little question, we apprelienH, whether this branch of the persuasion belongs 
 to the nature of justifying faith: For salvation being above all things in a 
 sensible sinner's e\ e, iie can never bslieve any thing to his satisfaction, with- 
 out he sees ground to believe comfortably concerning it: Few therefore will, 
 we conceive, differ from Dr. Collins, laying it down as a conclusion on this 
 very head, namely, That "a Christian cannot have true, saving, justifying 
 faith, unless he doth (T, says he, do not say, unless he think he doth, or 
 unless he saith he doth, but unless he doth) believe, and is persuaded that 
 God will pardon his sins." (Cordial, part I. p. 308.) Further, this believing 
 on the Son for life and salvation, is the same with receiving of him (as this 
 last is explained by the Holy Spirit himself, John i 12,) and likewise evi- 
 dently bears the soul's resting on Christ for salvation, without a persuasion 
 that it shall have life and salvation by him; namely, a persuasion of the same 
 measure and degree as resting is. 
 
 * To any per.fon acquainted with tlie works of tlie Repre.senters, Boston, Erskines, 
 &c., it is evident, tliey held, that a belief of tlie promises of 4he gospel with appUca- 
 tion to one's self, or a confidence in a, crucified Saviour for a man's own salvation, is 
 iheessenco of justifying faith; this, with them, was the assurance of faith, whicli 
 widely differs from ilie Antinomian sense of the assurance or persuasion of faith. 
 which is, that Christ and pardon of sin are ours in possession no less before believing.— 
 a stn.se which the Marrow-men and all evangelical writers disclaim. 
 
48 HISTORY OF THE 
 
 The third branch of the persuasion, "That whatsoever Christ did for the 
 redemption of mankind, he did it for you," being much the same, in other 
 words, with these of the apostle, " Who loved me, and gave himself for me;" 
 and coming in the last place, we think none will question, but whosoever 
 believes in the manner before explained, may and ought to believe this in 
 the like measure, and in the same order: And, it is certain, all who receive 
 and rest on Christ for salvation, believe it, if not exj)licitly, yet virtually and 
 really. 
 
 Now, as this account of justifying faith runs in terms much less strong 
 than those of many eminent Protestant divines, who used to define it by a 
 persuasion of God's love; of his special mercy to one's self; of the remission 
 of his sins, &c. ; so it is the same for substance and matter, though the words 
 be not the same, with that of our Shorter Catechism, viz. "A receiving and 
 resting upon Christ alone for salvation, as he is offered to us in the gospel:'' 
 "Where it is,evident, the offer of Christ to us, though mentioned in the last 
 place, is to be believed first: For till the soul be persuaded, that Christ cru- 
 cified is in the gospel .set forth, offered, and exhibited to it, as if expressed 
 by name, there can be no believing on him: And when the ofi:er is brought ' 
 home to a person by the Holy Ghost, there will be a measure of persuasion 
 that Christ is his, as above explained: And that receiving or believing in 
 and resting on him for life and salvation by him, was said already. But 
 more directly to the query, 
 
 "We answer, \mo. Since our reformers and their successors such as Lu- 
 ther, Calvin, Melancton, Beza, Bullinger, Bucer, Knox, Craig, JNIelvil, Bruce, 
 Davidson, Forbes, ^c, men eminently endowed with the Spirit of truth, and 
 who fetch their actions of it immediately fi-om the fountain of the holy scrip- 
 ture, the most eminent doctors and professors of theology that have been in 
 the Protestant churches, such as Ursinias, Zanchius, Junius, Piscator, Pol- 
 lock, Danjeus, "Wendelinus, Chamierus, Sharpius, Bodius, Parens, Altingius, 
 Triglaudii (Gisbertus and Jacobus), Arnoldus, Maresius, the four professors 
 of Leyden, viz. "Wallajus, Heidegerus, Esseniu.s, Turretinus, ifcc. ; with 
 many eminent British divines, such as Perkins, Pemble, "Willet, Gouge, Rob- 
 erts, Burgess, Owen, &c. ; the churches themselves of Helvetia, the Palati- 
 nate' France, Holland, England, Ireland, Scotland, in tlieir standards of 
 doctrine; all the Lutheran churphes, who in point of orthodoxy and faith are 
 second to none; the renowned synod of Dort, made up of eminent divine?, 
 called an commissionate from seven reformed states and kingdoms, besides 
 these of the several provinces of the Nethe^-lauds; — since these, we say all of 
 them, stand for their special ^rfi/c«a, confidence, or appropriating persuasion 
 of faith spoke of in the condemned passages of the Marrow, upon which this 
 query is raised; the synod of Dort, besides the minds of the several dele- 
 gates on this head, in their several sufl:rages anent the five articles, declar- 
 ing themselves plainly, both in their final decisions concerning the said arti- 
 cles, and in their solemn and ample approbation of the Palatine Catechism, 
 as agreeable to the word of God in all things, and as containing nothing that 
 ought to be either altered or amended: "Which catechism being full and plain, 
 as to this persuasion of faith, has been commented upon by many great di- 
 vines, leceived by most of all the reformed churches, as a most excellent 
 ccmpeud of the orthodox Chi-istian doctrine; and particularly by the church 
 
ASSOCIATE PRESBYTERY. 49 
 
 of Scotland, as the Rev. Mr. Robert Wcclrow lately told his present Majesty 
 King George, in the dedication of his history: and since we, with this whole 
 church and nation are, by virtue of the awful tie of the oath of God in our 
 National Covenant, bound ever to abhor and detest the Popish "general and 
 doubtsome faith, with all the erroneous decrees of Trent;" among which (in 
 opposition to the special fiducia, therein condemned) this is established; 
 being by Protestants, so called, mainly for their denying and opposing the 
 confidence and persuasion of faith, with application to one's self, now in 
 <luestion; by which renunciation our forefathers, no doubt, pointed at, and 
 asserted to be held and professed as God's undoubted truth and verity, that 
 particular and confident, or assured faith, then commonly known and main- 
 tained in this church, as standing plain and express in her standards ; to the 
 profession and defence of which, they in the same covenant#pi-omising and 
 swearing by the great name of the Lord our Gud, bound themselves and us : 
 And since the same persuasion of faith, however the way of speaking on that 
 head is come to be somewhat altered, was never by any judicatory of a re- 
 formed church, until now, denied or condemned: Con;ilering all these 
 things, we say, and of what dangerous consequence such a judicial alteration 
 may be, we cannot, we dare not consent unto the condemnation of that point 
 of doctrine : For we cannot think of charging error or delusion in a matter 
 of such importance, upon so many Protestant divines, eminent for holiness 
 and learning ; upon the Protestant churches ; and upon our own forefathers, 
 .'^o signally owned of the Lord; and also on the standards of Protestant doc- 
 trine in this church, for nigh an hundred years after her reformation; Else, 
 if Ave should thus speak, we are persuaded we would offend against the gen- 
 eration of h?s children. Nor can it ever enter into our minds, that the fa- 
 mous Assembly of "Westminster had it so much as once in their thoughts to 
 depart in this point from the doctrine of their own, and of this church, which 
 they were all of them by the strongest ties bound to maintain; or to go oft' 
 from the synod of Dort, which had but so lately before them settled the 
 Protestant principles as to doctrine; and by so doing, yield up to Socinians, 
 Arminians, and Papists, what all of them have a mortal aversion to, namely, 
 the special fiducia, or appropriating persuasion of faith, which Protestant 
 divines before and since that time contended for to their utmost, as being 
 not only a precious truth, but a point of vast consequence to religion. And 
 we are sure, the Assemblies of this church ftnderstood and received, their 
 Confessions and Catechisms, Larger and Shorter, as entirely consistent with 
 our Confessions and Catechisms before that time, as we have already made 
 evident in our Representation, from the acts of Assembly, receiving and ap- 
 proving the Westminster Confession and Catechisms. 
 
 Answer 2do, It is to be considered, that most of the words of the Holy 
 Ghost, made use of in the Old and New Testament, for expressing the nature 
 of faith and believing, do import the confidence or persuasion in question. 
 And that confidence and trust in the Old Testament, are expounded by faith 
 and believing in the New; and the same things attributed to the former; 
 that diflfidence and doubting are in their natuie, acts and effects, contrary 
 to faith: that peace and joy are the native effects of believing: that the 
 promises of the gospel, and Christ in his priestly ofiice therein held forth, 
 are the proper objects of justifying faith: that faithfulness In God, and faith 
 
 5 
 
50 HISTORY OF THE 
 
 ill the believer, being relatives, and the former the ground of the latter, our 
 faith should answer to his faithfulness, by trusting to his word of promise 
 for the sake of it: That it is certain, a believer, in the exercise of justifying 
 faith, does believe something with reference to his own salvation, upon the 
 ground of God's faithfulness in the promise; which if it be not to this pur- 
 pose, that now Christ is and will be a Saviour to him, that he shall have life 
 and salvation by him, we are utterly at a loss to conceive what it can be. 
 That persuasion, conlidence, and assurance, are so much attributed to faith 
 in the scripture, and the saints in scripture ordinarily express themselves in 
 their addresses to God, in words of appropriation. And finally, That accord- 
 ing to our Larger Catechism, faith justifies a sinner in the sight of God, as 
 an instrument, receiving and applying Christ, and his righteousness held 
 forth in the jj^-omise of the gospel, and resteth thereupon for pardon of sin, 
 and for the accepting and accounting one's person righteous before God for 
 salvation; the which how faith can do without some measure of the confi- 
 dence or appropriating persuasion we are now upon, seems extremely hard 
 to conceive. Upon these considerations, and others too long to be here in- 
 serted, we cannot but think, that confidence, or trust in Jesus Christ, as our 
 Saviour, and the free grace and mercy of God in him as crucified, offered to 
 us in tlie gospel for salvation, (including justification, sanctification and 
 future glory,) upon the ground and security of the divine faithfulness, 
 plighted in the gospel-promise; and upon the warrant of the divine call and 
 command to believe in the name of the Son of God: Or, which is the same in 
 other words, a persuasion of life and salvation, from the free love and mercy 
 of God, in and through Jesus Christ; a crucified Saviour oft'ered to us upon 
 the security and warrant aforesaid, is the very direct, uniting, justifying and 
 appropriating act of faith, whereby the convinced sinner becomes possessed 
 of Christ and his saving benefits, instated in God's covenant and family: 
 Taking this always along, as supposed, that all is set home and wrought by 
 the Holy Spirit, who brings Christ, his righteousness, salvation, and whole 
 fulness, nigh to us in the promise and offer of the gospel; clearing at the 
 sama time our right and warrant to intermeddle with all, without fear of 
 vitious intromission, encouraging and enabling to a measure of confident ap- 
 plication, and taking home to ourselves freely, without money, and without 
 price. 
 
 This confidence, persuasion, or whatever other name it may be called bj% 
 we take to be the very same with what our Confession and Catechism call 
 accepting, receiving, and resting on Christ offered in the gospel for salvation; 
 and with what polemic and practical divines call fiducia specialis misericor- 
 due, fiducial application, fiducial apprehension, fiducial adherence, recum- 
 bence, affiance, fiducial acquiescence, ai^propriating persuasion, &c. All 
 which, if duly explained, would issue in a measure of this confidence or per- 
 suasion we have been si^eaking of. However, we are fully satisfied, this is 
 what our fathers, and the body of Protestant divines, S2)eaking with the 
 scriptures, called the Assurance of Faith. That once burning and shining- 
 light of this church, Mr. .John Davidson, though in his Catechism he defines 
 faith by a hearty assurance, that our sins are freely forgiven us in Christ; 
 or, a sui'e persuasion of the heart, that Christ by his death and resurrection 
 hath taken away our sins, and, clothing us with his own perfect righteous- 
 
ASSOCIATE PRESBYTERY. 51 
 
 iiess, has thoroughly restored us to the favour of God; which he reckoned 
 all one with a "hearty receiving of Christ oifered in the gospel for the re- 
 mission of sins:" Yet in a former part of the same Catechism, he gives us 
 to understand what sort of assurance and persuasion it was he meant, as fol- 
 lows: "And certain it is," says he, " that both the enlightening of the mind 
 to acknowledge the truth of the promise of salvation to us in Christ, and the 
 sealing up of the certainty thereof iu our hearts and minds, (of the whilk 
 twa parts, as it were, faith consists,) are the works and effects of the Spirit 
 of God." In like manner, iu our Confession of Faith,* it is called, "An as- 
 sured faith in the promise of God, revealed to us in his word; by which faith 
 we apprehend Jesus Christ, wuth the graces and benefits promised in him. 
 
 This faith, and the assurance of the same, proceeds not from flesh and 
 
 blood." And in our first Catechism, commonly called Calvin's Catechism, 
 faith is defined by a sure persuasion and stedfast knowledge of God's tender 
 love towards us, according as he has plainly uttered in the gospel, that he 
 Avill be a Father and Saviour to us, through the means of Jesus Christ; and 
 again, faith which God's Spirit worketh in our hearts, assuring of God's 
 promises made to us in his holy gospel. In the Summula Catechismi, or 
 Rudimenta Pietalis, to the Question, Quid est fides? the Answer is. Cum 
 mihi persuadeo Deum me omuesque sanctos amare, nobisque Christum cum 
 omnibus suis bonis gratis donare; and in the margin. Nam in fide duplex 
 persuasio, 1. De amore Dei erga nos. 2. De Dei beneficiis qua ex amore 
 tiuunt, Christo nimirum, cum omnibus sui bonis, ttc. And to that Ques- 
 tion, Quomodo fide percipimus, and nobis applicamis corpus Chrisii crucifixi f 
 the Answer is, Dum nobi^ persuademus Christi mortem and crucifixionem 
 uon minus ad nos pertinere quam si ipsi nos pro peccatis nostris crucifixi 
 essemus. Persuasio autem hfec est veras fidei. From all which it is evident 
 they held, that a belief of the promises of the gospel, with application to 
 one's self, or a confidence in a crucified Saviour for a man's own salvation, 
 is the very essence of justifying faith; or, that we become actually possessed 
 of Christ, remission of sins, &c., in and by the act of believing, or confidence 
 in him, as above explained. And this with them was the assurance of faith, 
 which widely difters from the Antinomian sense of the assurance or persua- 
 sion of faith, which is, that Christ, and pardon of sin, are ours, no less be- 
 fore believing than after; a sense which we heartily disclaim. 
 
 Whether these words in the query, viz. Or, is that knowledge a persua- 
 sion included in the very essence of that justifying act of faith? be exegeMc 
 of the query; We answer. That we liave already explained the persuasion of 
 faith by us held, and do think, that in the language of faith, though not in 
 the language of philosophy, knowledge and persuasion, relating to the same 
 object, go hand in hand in the same measure and degree. 
 
 It is evident, that the confidence or persuasion of faith, for which we 
 plead, includes, or necessarily and infallibly infers, consent and resting, to- 
 gether with all the blessed fruits and eflects of faith, in proportion to the 
 measure of it. And that we have mentioned consent, we cannot but be the 
 more confirmed in this matter, when we consider, that such a noted person 
 as Mr. Baxter, though he had made the marriage-consent to Christ, as King 
 and Lord, the formal act of justifying faith, as being an epitome of all gos- 
 
 * Art. 3. 12. 
 
52 History of the 
 
 pel-obedience, includiiig and binding to all the duties ot' tlie married state, 
 and so giving right to all the privileges; and had thereby, as well as by his 
 other dangerous notions about justification and other points connected there- 
 with, scattered through his works, corrupted the fountain, and endangered 
 the faith of many; yet, after all, came to be of another mind, and had the 
 humility to tell the world so much: For Mr. Cross informs us,* that INIr. 
 Baxter, in his little book against Dr. Crisp's error, says, "I formerly be- 
 lieved the formal nature of faith to lie in consent, but now I recant it: I be- 
 lieve (says he) it lies in trust; this makes the right to lie in the object: for 
 it is, I depend on Christ as the matter or merit of my pardon, my life, my 
 ferown, my glory." 
 
 Tliere are two things further, concerning this persuasion of faith, that 
 should be adverted to. One is, that it is not axiomatical, but real, i. e. tiie 
 sinner has not always, at his first closing with Christ, nor afterwards, such 
 a clear, steady, and full persuasion that Christ is his, that his sins are for- 
 given, and he eventually shall be saved; as that he dare profess the same to 
 others, or even positively assert it within himself: Yet, upon the first saving 
 manifestation of Christ to him, such a persuasion and humble confidence is 
 begotten, as is real and relieving, and particular as to himself and his own 
 salvation, and which works a proportionable hope as to the issue; though, 
 through the humbling impressions he has of himself, and his own guilt at 
 the time, the awe of God's majesty, justice, and holiness on his spirit, and 
 his indistinct knowledge of the doctrine of the gospel, with the grounds and 
 warrants of believing therein contained, he fears to express it directly and 
 particularly of himself. The other is, that whatever is said of the habit, 
 -actings, strength, weakness, and intermittings of the exercise of saving faith, 
 the same is to be said of this persuasion in all points. From all which it is 
 ■ evident, the doubts, fears, and darkness so frequently to be found in true 
 believei-s, can very well consist with this persuasion in the same subject: For 
 though they may be, and often are, in the true believer, yet they are not of 
 his faith, which, in its nature' and exercise, is as opt osite to them as light is 
 to darkness, the flesh to the spirit; which, though they be in the same sub- 
 ject, yet as contrary the one to the other. Gal. v. 17. And therefore faith 
 wrestles against them, though with various success, it being sometimes so 
 far overcome and brought under by the main force and much superior strength 
 of prevailing unbelief, that it cannot be discerned more tlian the fire is when 
 covered with ashes, or the sun when wrapped uj) in thick clouds. The con- 
 fidence and persuasion of faith being in many, at first especially, as the grain 
 of mustard seed cast into the ground, or like a spark amidst the trovibled sea 
 of all manner of corruption and lusts, where the rolling waves of unbelieving 
 doubts and fears, hellish temptations and suggestions, and the like, moving 
 on the face of that deep, are every now and then going over it; and were 
 there not a divine hand and care engaged for its preservation, would eff"ectu- 
 ally extinguish and bury it: What wonder that in such a case it many times 
 cannot be discerned? Yet will it still hold, so much of the exercise of justi- 
 fying faith, so much persuasion. Yea, not only may a believer have this 
 persuasion, and not know of it lor the time (as say Collins, Roberts, Ame- 
 
 * Ser. on Rom. iv. 2, p. 148. 
 
ASSOCIATE PRESBYTERY. 53 
 
 sins, and others, who distin<;ui.>li the persuasion from tlie sensi of it), but 
 he, being under the power of temptation and confusion of mind, may reso- 
 lutely deny he has any such persuasion or confidence; while it is evident to 
 others at tlie same time, by its effects, that he really has it: For which, one 
 may, among others, see the hol7 and learned Mr. Halyburton, in his Inquiry 
 into the nature of God's act of justification.* And if one would see the con- 
 sistence of faith's persuasion with doubting, well discoursed and illustrated, 
 he may cQnsult Downhame's Christian warfare. f But we 
 
 Ansicer Sdly, There is a lull persuasion and assurance, by refiectiou' 
 spiritual argumentatioii, or inward sensation, which we are far from holding 
 to-be of the essence of faith; but this last, being mediate, and collected by 
 inference, as we gather the cause from such signs and effects as give evidence 
 of it, is very different from that confidence or persuasion, iiy divines called 
 the "assurance of faith." Sanctification, says Rutherford, does not evidence 
 justification, as faith doth evidence it, with sue); a sort of cleainess, as light 
 evidenceth colours, though it be no sign, or evident mark of them; but as 
 smoke evidenceth lire, and as the morning st.ir in the east evidencetli the 
 sun will shortly rise; or as the streams prove there is a head-spring whence 
 they issue; though none of these make what they evidence visible to the eye: 
 So doth sanctification give evidence of justification, only as marks, signs, 
 effects, give evidence of the cause. He jails it a light of arguing, and of 
 heavenly logic, by which wc know, that we Isnow God by tl c light of faith, 
 because we keep his commandments. In effect, says i:e, " we know rather 
 the person must be justified, in whom these gracious evidences are by hear- 
 sa\, report, or consequence, than that we know or see justification or faith 
 itself ^;^ abstracto: But the light of faith, the t stimony of the Spirit by the 
 operation of free grace, will cause us, as it were with onr eyes, see justifica- 
 tion and faith, not by report, but as we see the sun-light." Again, he says, 
 "We never bad a question with Antinomians, touching the first assurance 
 of justification, such as is proper to the light of faith. He (Cornwall) might 
 have spared all his arguments, to i rove that -we are first assured of our justi- 
 fication by fciith, not by good vi'orks; for we grant the arguments of one sort 
 of assurance, which is proper to faith; and they prove nothing against an- 
 other sort of assurance by signs and effects, winch is also divine." Fur- 
 ther, as to the difference between these two kinds of assurance; the assur- 
 ance of faith has it's object and foundation without the man, but that of sense 
 has them within him: I he assurance of faith looks to Chri.st, the promise 
 and covenant of God, and says, "This is all my salvation; God has spoken 
 in his holiness, I will rejoice:" But the assurance of sense looks inward at 
 the works of God, such as the person's own graces, attainments, experiences, 
 and the like: The assurance of faith giving an evidence to things not seen, 
 can claim an interest in, and plead a saving relation to a hiding, withdraw- 
 ing God: Zion said, "My Lord hath forgotten me;" and the spouse, "I 
 opened to my beloved, but my beloved had withdrawn himself and was gone." 
 So he may be a forgetting and a withdrawing God to ray feeling, and yet to 
 my faith, my God and my Lord still, says holy Rutherford; even as the wife 
 may believe the augiy and forsaking husband, is still her husband. But, on 
 the other hand, the assurance of sense is the evidence of things seen and felt 
 
 * Page 27. t P=i''' IJ^- lib. ii. p. VH. 
 
54 HISTORY OF THE 
 
 The one says, I take liim for mine; the uther says, I feel he is mine: The one 
 says with the church, My God (though he cover himself with a cloud, that 
 my prayer cannot pass through, yet) will hear me; the other. My God has 
 heard me: The one says, He will bring me forth to the light, and I shall be- 
 hold his righteousness: the other, He has bi*ought me forth to the light, and 
 I do behold his righteousness: 'Ihe one says, Though he should kill me, yet 
 will I trust in him; the other. He smiles and shines on me, therefore will I 
 love him, and trust in him. 
 
 Upon the whole, we humbly conceive, were the nature and grounds of 
 faith's persuasion more narrowly and impartially under the guidance of the 
 Spirit of truth, searclied into, and laid open, it would, instead of discourag- 
 ing weak Christians, exceedingly tend to the strengthening and increase of 
 faith, and consequently have a mighty influence on spiritual comfort, and 
 true gospel holiness, which will always be found to bear proportion to faith, 
 as effects do to the efficacy and influence of their causes. 
 
 Query IX. What is tJiut act of faith, by ichich a sim.er uppn priates 
 Christ, and his saving benefits, to himself? 
 
 Ans. This ipiestion being fully and plainly answered, in what is said on 
 the immediately foregoing, we refer thereto, and proceed to the tenth. 
 
 Query X. Whether the revelation of the divine will in the word, affording 
 a warrant to offer Christ unto all, and a warrant to all to receive him, can be 
 said to he the Father'' s making a deed of gift and grant of Christ unto all man- 
 kind? Js this grant made to all mankind by suvereign grace ? And whether is 
 it absolute or conditional? 
 
 Ans. Here we are directed to that part of our Representation, where we 
 complain that the following passage is condemned, viz.: "The father hath 
 made a deed of gift or grant unto all mankind, that whosoiver of them shall 
 believe in his Son, shall not perish ;"' and where we say, "That this treat- 
 ment of the said passage, seems to encroach on the warrant aforesaid, and 
 also upon sovereign grace, which hath made this grant, not to devils, but to 
 men, in terms than which none can be imagined more extensive ;" * agree- 
 able to what we, have already said in our Representation We answer to the 
 first part of the (luestion, that by the deed of gift or grant unto all mankind, 
 we understand no more than the revelation of the divine will in the word, 
 affording warrant to offer Christ to all, and a warrant to all to receive him : 
 For although we believe the purchase and application of redemption to be 
 peculiar to the elect, who were given by the Father to Christ in the counsel 
 of peace ; yet tlie warrant to receive him is common to all : ministers, by 
 virtue of the commission they have received from their great Lord and Mas- 
 ter, are authorized and instructed to go to preach the gospel to every crea- 
 ture, i e. to make a full, free, and unhampered offer of him, his grace, I'ight- 
 eousness, and salvation, to every lational soul, to whom they may in provi- 
 dence have access to speak. And though we had a voice like a trumpet, that 
 could reach all the corners of the earth, we thiuk we would be bound, by 
 virtue of our commiss-'on, to lift it up and say, ' '-o you, O men, do we call, 
 and our \oitte is to tlie sons of men. God hath so loved the world, that he 
 
 * Par. .s. 
 
ASSOCIATE TRESBYTERY. 00 
 
 gave his only-begotten Son, tliat wLosoever believes in him should not perish, 
 but have everlasting life,' John iii. 16. And although this deed of gift and 
 grant, "That whosoever believeth in Christ shall not perish," &c., is neither 
 in our Eepresentation, nor in the passages of the book condemned on that 
 head, called a deed of gift, and grant of Christ ; yet being required to give 
 our judgment on this point, we think, that agreeable to the holy scriptures 
 it may be so called, as particularly appears from the text last cited, John iii. 
 16, where, bj' the giving of Christ, we understand not only his eternal des- 
 tination by the Father, to be the Redeemer of an elect world, and his giving 
 him unto the death for them, in the fulness of time ; but more especially, a 
 giving of him in the word, unto all, to be received and believed in : The 
 giving here, cannot be a giving in possession, which is peculiar only unto 
 them who actually believe, but it must be such a giving, granting, or offer- 
 ing, as warrants a man to believe or receive the gift ; and must therefore be 
 anterior to actual believing. '1 his is evident enough from the text itself : 
 He gave him, that whosoever believeth in him should not perish, ikc. The 
 context also, to us, puts it beyond controversy; the brazen serpent was given, 
 and lifted up, as a common good to the whole camp of Israel, that whosoever 
 in all the camp, being stung by the fiery serpents, looked thereunto, might 
 not die, but live : So hei'e, Christ is given to a lost world, in the word, that 
 whosoever believes in him should not perish, etc. And in this respect, we 
 think, Christ is a common Saviour, and his salvation is a common salvation : 
 and it is glad tidings of great joy unto all peoj^le, that unto us (not to angels 
 that fell) this Son is given, and this Child is born, whose name is called 
 Wonderful, &c. Isa. ix. 6. 
 
 We have a scripture also to this purpose, John vi. 32, where Christ, 
 speaking to a promiscuous multitude, makes a comparison between himself 
 and the manna that fell about the tents of Israel in the wilderness, and says' 
 " My Father giveth you the true bread from heaven." As the simple rain- 
 ing of the manna about their camp, is called a giving of it, ver. 31, before it 
 was tasted or fed upon : so the very revelation and ofter of Christ is called 
 (according to the judicious Calvin on the place) a giving of him, ere he be 
 received and believed on. 
 
 Cf his giving of Christ to mankind lost, we read also, 1 John v. 11, "And 
 this is the record, that God hath given unto us eternal life, and this life is in 
 his Son." This giving in the text, is not, we conceive, a giving in posses- 
 sion, in greater or lesser measure ; but a giving by way of grant and offer, 
 whereupon one may warrantably take possession, and the party to whom, is 
 not the election only, but lost mankind : For the record of God here, must 
 be such a thing as warrants all to believe on the Son of God. But it can be 
 no such warrant, to tell. That God hath given eternal life to the elect ; for 
 the making of a gift to a certain select company of persons, can never be a 
 warrant for all men to receive or take possession of it. This will be farther 
 evident, if we consider, That the great sin of unbelief lies in not believing 
 this record of God ; "he that believes not, hath made God a liar," says the 
 4ipostle, ver. 10, "because he believes not the record that God gave of his 
 Son;" and then it foUoweth, ver. 11, "And this is the record, that God hath 
 given to us eternal life," etc. Xow, are we to think, that the rejecting of 
 the record of God is a bare disbelieving of this proposition, " That God hath 
 
50 HISTORY OF tup: 
 
 given eternal life vinto the elect?" No surely; for the most desperate unbe- 
 lievers, such as Judas, and others, believe this ; and their belief of it adds to 
 their anguish and torment : Or, do they, by believing this, set to their seal 
 that God is true ? No, they still continue, notwithstanding of all this, to 
 make him a liar, in not believing this record of God, That to lost mankind, 
 and to themselves in particular, God hath given eternal life, by way of grant, 
 so as they, as well as others, are warranted and welcome ; and every one to 
 whom it comes, on their peril, required, by faith to receive, or take possession 
 of it. By not receiving this gifted and offered remedy, with application and 
 appropriation, they lly in the face of God's record and testimony; and there- 
 fore do justly and deservedly perish, seeing the righteousness, salvation, and 
 kingdom of God, was brought so near to them, in the free offer of the gospel, 
 and yet they would not take it. The great pinch and strait, we think, of an 
 awakened conscience, does not lie in believing, that God hath given eternal 
 life to the elect ; but in believing or receiving Christ, offered to us in the 
 gosjjel, with particular application to the man himself, in scripture called, 
 "An eating the flesh, and drinking the blood of the Son of man." And yet, 
 till this difiBculty be surmounted, in greater or lesser measure, he can never 
 be said to believe in Christ, or receive and rest upon him for salvation ; the 
 very taking or receiving must needs pre-suppose a giving of Christ ; and this 
 giving may be, and is for the most part, where there is no receiving ; but 
 there can be no receiving of Christ for salvation, where there is not revela- 
 tion of Christ in the word of the gospel, aftbrding warrant to receive him, 
 Rom. X. 14, and then, by the efi'ectual operation of the Spirit, persuading 
 and enabling the sinner to embrace him upon this warrant and offer : "A 
 man," says the Spirit of God, John iii. 27, "can receive nothing, except it be 
 given him from heaven." Hence, Mr. Ruthtrford, in his Christ Dying and 
 Drawing, &.C., page 443, says, "That reprobates have as fair a warrant to 
 believe as the elect have." 
 
 As to the second part of this question, to wit : " Is this grant made to all 
 mankind by sovereign grace? And whether is it absolute or conditional?" 
 We answer, That this grant made in common to lost mankind, is from sov- 
 ereign grace only; and it being ministers' warrant to offer Christ unto all, 
 and jjeople's warrant to receive him, it cannot fail to be absolutely free ; yet, 
 so as none can be possessed of Christ and his benefits, till by faith they re- 
 ceive him. 
 
 Qdery XI. Is the division of the law, as explained and applied in the 
 MarroiD, to he justified, and lohich cannot he rejected loithout hurying several 
 gospel-truths. 
 
 Ajis. We humbly judge, the tripartite division of the law, if rightly un- 
 derstood, may be admitted as orthodox ; yet, seeing that which we are con- 
 cerned with, as contained in our Representation, is only the division of the 
 law into the law of works and the law of Christ : we say. That we are still 
 of opinion, that this distinction of the law is carefully to be maintained ; in 
 regard that by the law of works, we, according to the scripture, understand 
 the covenant of works, which believers are wholly and altogether delivered 
 1 from, although they are certainly under the law of the ten commands in the 
 hand of a Mediator : And if this distinction of the law, thus applied, be 
 overthrown and declared groundless, several sweet gospel-truths must un- 
 
ASSOCIATE PRESBYTERY. 57 
 
 avoidably fall in the ruins of it. For instance, if there be no dift'erence put 
 between the law as a covenant, and the law as a rule of life to believers in 
 the hand of Christ ; it must needs follow, That the law still retains its cove- 
 nant-form with respect .to believers, and that they are still under the law in 
 this formality, contrary to scripture; Rom. vi. 14, and vii. 1, 2, 3; and to 
 the Confession of Faith, chap. 19, ^ 6. It would also follow, that the sins 
 of believers are still to be looked upon as breaches of the covenant of works ; 
 and consequently, that their sins not only deserve the wrath and curse of 
 God (which is a most certain truth,) but also makes them actually liable to 
 the wrath of God, and the pains of hell for ever ; which is true only of them 
 that are in a state of black nature, Lesser Catechism, Quest. 19 ; and con- 
 trary to Confession of Faith, chap. 19, § 1. It will likewise follow. That 
 believers are still to eye God as a vindictive and wrathful Judge, though his 
 Justice be fully satisfied in the death and blood of their IJlessed Surety, appre- 
 hended by faith. These, and many other sweet gospel-truths, we think fall, 
 in the ruins of the foresaid distiuction condemned as groundless. 
 
 Query XII. Is (he hope of heaven and fear of hell to he excluded from the 
 motives (f the believer^ s obedience? And if not, how can the Marrow he de- 
 fended, that expressly excludes them, though it should allow of other motives? 
 Ans. Here we are referred to the third particular head, wherein we think 
 the Marrow injured by the Assembly's act, which for brevity's sake we do 
 not transcribe : But, agreeable both to our Representation and the scope of 
 the ]\! arrow, we answer, That, taking heaven for a state of endless felicity, 
 in fhe enjoyment of God in Christ, we are so far from thinking, that this is 
 to be excluded from being a motive of the believer's obedience, that we think 
 it the chief end of man, next to the glory of God, Psal. Ixxiii. 25, "Whom 
 have I in heaven but thee ?" C:c. Heaven, instead of being a reward to the 
 believer, would be a desolate wilderness to him, without the enjoyment of a 
 God in Christ ; the Lord (:;od and the Lamb are the light of that place : God 
 himself is the portion of his people ; he is their shield, and exceeding great 
 reward. 'I he very cop -stone of the happiness of heaven lies in being for 
 ever wi;h the Lord, and in beholding of his glory: and this indeed the be- 
 liever is to have in his eye, as the recompense of reward, and a noble motive 
 of obedience : Ihit, to form conceptions of heaven, as a place of pleasure 
 and happiness, without the former views of it, and to fancy that this heaven 
 is to be obtained by our own works and doings, is unworthy of a believer, a 
 child of God, in regard it is slavish, legal, mercenary, and carnal. 
 
 As for the fear of hell its being a motive of the believer's obedience, we reckon 
 it one of the special branches of that glorious liberty wherewith Christ hath 
 made his people free, that they yield obedience to the Lord, not out of slavish 
 fear of hell and wrath, but out of a child-like love and willing mind ; Confess, 
 chap. 20, § (). '-Christ hath delivered us out of the hands of our enemies, 
 that we might serve him without fear, in holiness and righteousness, all the 
 days of our lives," Luke i. 74, 75. A filial fear of God, and of his fatherly 
 displeasure, is worthy of the believer, being a fruit of faith, and of the Spirit 
 of adoption ; but a slavish fear of hell and wrath, from which he is delivered 
 by Christ, is not a fruit of faith, but of unbelief. And in so far as a believer 
 is not drawn with love, but driven on in his obedience with a slavish fear of 
 hell, we think him in so far under a spirit of bondage. And judging this to- 
 
58 HISTORY OF THE 
 
 be the JMarrow's sense of rewards and punishments with respect to a be- 
 believer, we think it may and ought to be defended. 
 
 And this doctrine, which we apprehend to be the truth, stands supported, 
 not only by scripture and our Confession of Faith, but also by the suffrages 
 of some of our soundest divines : For instance, Mr. Rutherford ; * "Be- 
 lievers," says he, "are to be sad for their sins, as offensive to the authority 
 of the Lawgiver and the love of Christ, though they be not to fear the eter- 
 nal punishment of them ;" for sorrow for sin, and fear for sin, are most dif- 
 ferent to us. Again, says the same author,! "servile obedience, under ap- 
 prehension of legal terror, was never commanded in the spiritual law of God 
 to the Jews, more than to us." Durham {loco citato,) "The believer," says 
 he, "being free from the law as a covenant, his life depends not on the 
 promises annexed to the law, nor is he in danger by threatening adjoined to 
 it, both these to believers being made void through Christ." And to con- 
 clude, We are clear of Dr. Owen's mind, anent the use of the threatenings of 
 everlasting wrath with reference unto believers, who, though he owns them 
 tD be declarative of God's hatred of sin, and his will to punish it ; yet, in 
 regard the execution of them is inconsistent with the covenant, and God's 
 faithfulness therein, says, "The use of them cannot be to beget in believers 
 an anxious, doubting, solicitous fear about the punishment threatened, 
 grounded on a supposition that the person fearing shall be overtaken with 
 it, or a perplexing fear of hell-fire ; which, though it oft-times be a conse- 
 quence of some of God's cli.spensatious towards us, of our own sins, or the 
 weakness of our faith, is not anywhere prescribed unto us as a duty; nor is 
 the ingenerating of it in us the design of any of the threatenings of God." 
 His reasons, together with the nature of that fear which the threatenings of 
 eternal wrath ought to beget in believers, may be viewed among the rest of 
 the authorities. 
 
 These are some thoughts that have ottered to us upon the queries, which 
 we lay before the Reverend Commission, with all becoming deference, hum- 
 bly craving that charity, which thinketh no evil, may procare a favourable 
 construing of our words, so as no sense may be put upon, nor inference 
 drawn from them, which we never intended. And in regard the tenor 
 of our doctrine, and our aims in conversation, have (though with a mixture 
 of much sinful weakness) been sincerely pointed at the honor of the Lord 
 Jesus, as our King, as well as Priest, as our sanctitication as well as our right- 
 eousness, — We cannot but regret our being aspersed, as turning the grace of 
 ottr Ood into lasciviousness, and casting off the obligation of the holy law of 
 the ten commands; being persuaded that the damnation of such as either do 
 or teach so, is just and unavoidable, if mercy prevent it not. But now, if, 
 after this plain and ingenuous declaration of our principles, we must still lie 
 under the same load of reproach, it is our comfort that we have the testi- 
 mony of our consciences clearing us in that matter, and doubt not that the 
 Lord will in due time "bring forth our righteousness as the light, and oui' 
 judgment as the noonday." We only add. That we adhere to our Repre- 
 sentation and Petition in all points; and so much the lather, that we have 
 
 * Christ dj-ing and drawing, &c., page 513. 
 t Trial and triumph, old edit., page 107. 
 
ASSOCIATE PRESBYTERY. 59 
 
 already obsei'ved the sad fruits and bad iraprovemeut made of the Assem- 
 bly's deed, therein complained of. 
 
 These answers, contained in this and the sixteen px'ecediug pages, (viz. 
 of the manuscript given in,) are subscribed at Edinburgh, March 12, 1722, 
 by us. 
 
 The names of the Subscribers, both of the Papers given in Nov. 9th, 1721, 
 and of the preceding Answers. 
 Mr. James Hog, minister of the Gospel at Ca"nock. 
 
 Thomas Boston, do. Etfeerick. 
 
 John Williamson, do. laveresk. 
 
 James Kid, do. Queensferry. 
 
 Gabriel Wilson, do. Maxton. 
 
 Ebenezer Erskine, do. Portmoak. 
 
 Ralph Erskine, J ^^ Dunferline. 
 
 James Wardlaw, > 
 
 Henry Davidson, do. Galashiels. 
 
 James Bathgate, do. Orwell. 
 
 William Hunter, do. Liliesleaf. 
 
 iV. B. Mr. John Bonar, Minister of the Gospel at Torphichen, being de- 
 tained by indisposition, could neither attend when the Queries were given, 
 nor the Answers returned. 
 
 With regard to these answers, it may be remarked that they 
 contain a vast amount of sound theology, and display an amount 
 of theological learning rarely found in the works of either an- 
 ■cient or modern divines. Had Ebenezer Erskine and William 
 Wilson done nothing else, their answers to these unreasonable 
 <j^uestions, propounded by the commission, would have perpetu- 
 ated tlieir names as long as the English language is spoken, and 
 pious men are pleased with sound, scriptural theology. 
 
 The body of the ministers of the Church of Scotland, at that 
 time, seem to have been ignorant of the gospel plan of salva- 
 tion ; at least of that plan as deduced from the Scriptures and 
 briefly but plainly stated in the Westminster Confession of 
 Faith. The anti-Marroiv men, and they were in the majority, 
 seem to have been unable to make the proper distinction be- 
 tween the law as being a rule of life and not being a rule of 
 justification. The true doctrine of both the Westminster Con- 
 fession of Faith and of the 3Iarrow men is, that the sinner is 
 not justified on account of obedience to the law, but by faith 
 in Jesus Christ. In other words, the ground of the sinner's 
 pardon and justification, is the obedience and suftering of the 
 Lamb of God. The death of Christ secures the believer's pardon, 
 and the righteousness of Jesus imputed to him and received by 
 
60 HISTORY OF THE 
 
 faith alone — faith without works — in that on account of which 
 he is pronounced just. Such being the case, while the law is 
 a rule of sanctification, it is not, and never was designed — at 
 least since the fall of Adam — to be a rule of justification. 
 
 The Assembly of 1722 somewhat modified the act, condemn- 
 ing, in no measured terms, the "Marrow of Modern Divinity ;" 
 but still its most objectionable features were permitted to re- 
 main in force. I^otonlyso; but the Assembly decided that 
 the Representers or Marrow men should l)e publicly rebuked 
 at their bar. 
 
 The Representers appeared before the bar of the Assembly, 
 and were, by the Moderator, rebuked. Having discovered how 
 the matter was likely to terminate, they had previously 
 prepared a protest. So soon as the Moderator had finish- 
 ed his rebuke, this protest was presented by James Kidd, in 
 liis own name, and in the name of the other 31arrow men. The 
 Assembly flew into a rage, and would neither permit the pro- 
 test to be read nor allow it to lie on the table. 
 
 The Assembly was quickly dissolved, as if the object was to 
 insult the Illarroio men. Here the matter ended. The parties 
 had now grown warm ; nay, they had become bitterly angry. 
 The anti-Mctrroirmcu, constituting themselves incpiisitors, set 
 about to hunt up the Marroir men and drag them before the 
 church courts, as if the object of the latter was to establish 
 Popery. The controversy spread all over Scotland, and the 
 book was eagerly sought for by both ministers and people — the 
 former generally to condemn ; the latter to approve. Minis- 
 ters who had never seen the book, })reached against it and 
 pronounced anathemas against any of their parishioners who 
 would dare to read it. This excited the curiosity of the peo- 
 ple, who made it, on all occasions, a subject of conversation. 
 The multitude of the people, who, when the controversy firet 
 began, had never seen or heard of the book, were as much puz- 
 zled to know what was its proper name, as to learn what were 
 its real contents. Some argued that the title of the book was 
 the "Marrow of Morality," whilst others declared that its 
 proper title was the "Mother of Divinity." 
 
 So soon as the mass of pious people became acquainted with 
 its contents, from a personal examination, the popular current 
 turned in favor of the Marrow ^yiQn. The anti- Marrow mew ^ 
 
ASSOCIATE PRESBYTERY. 61 
 
 especially the young men, ceased to preach Christ and Ilim 
 Crucified, and turned their pulpit exercises into rant condemna- 
 tory of Edward Fisher's book. The result was that the con- 
 gregations of the Marroio men increased, whilst those of the op- 
 posite party dwindled down. 
 
62 HISTORY OP THE 
 
 CHAPTER III. 
 
 The eftect of the "Marrow" Controversy on the Church — Professor Simsoii 
 Denies the necessary Existence of Jesus Christ — Is Tried by the Presby- 
 tery of Glasgow — His case is Brought before the General Assembly — 
 Charges all Proved — The Church greatly Corrupted — Blasphemous Doc- 
 trines — Professor Simson's Case Ended, 1729 — Many were Grieved on 
 account of the Leniency Shown him by the Assembly— The "Marrow" 
 'Men Protest — Effect iSTothing — Patronage — Its Origin — Presbyterian 
 Mode of SettUng Vacant Congregations — Tlie Mauner previous to the Se- 
 cession — Patronage Law Revived by Charles II. — Abolished in 1688 — Re- 
 stored iu 1711 — Clergy in favor of the Patronage Act — The Assembly 
 Appoints " Riding Committees" to Settle Pastors— 1 he "Riding Com- 
 mittees" Call out the Military to Assist Them— The Overture of 1731 
 Designed to Crush out the Rights of the People — The Overture Rejected 
 by the Presbyteries, but Adopted by the General Assembly — Character of 
 the General Assembly — The Overture the proximate Cause of the Seces- 
 sion — Robert Stark forcibly Placed over the Congregation of Kinross — 
 Ebenezcr Erskine's Sermon — Adam Ferguson ]Moved the Appointing of 
 a Committee to Consider the Sermon — Objection Stated by the Commit- 
 tee — Sermon Published— The objectional Passages Scriptural — Mr. Ers- 
 kine Defends Himself — The Kingship of Christ Offensive to the Majority 
 — Mr. Erskine's Definition of a Call — Adheres to his Notes— Mr. Erskire 
 censured by the Sjnod of Perth and Sterling — Twelve Ministers and two- 
 Elders Protest — Mr. Erskine is Ordered to be Rebuked in April — He 
 Refuses to be Rebuked and Presents a Paper — General Assembly Met in 
 ^lay, 17o3 — Mr. Erskine's Protest Brought before the Assembly — The 
 Assembly Order Mr. Erskine to be Rebuked — He Declared he could not 
 Submit — Protests of Wilson, Moncrieff and Fisher — Assembly Refused 
 to Hear the Protest Read — Protest fell on the Floor — Is read by Nae- 
 smith — Excitement in the Assembly — Protesters Sent for — Act of 1732 — 
 Protesters Brought before the Assembly — Ordered before the Commis- 
 sion in August — The Protesters Appear before the Commission — Are not 
 Permitted to Defend Themselves — Division in the Commission — Pro- 
 testers Suspended — Intense Interest Felt throughout Scotland — Petitions 
 Sent to the Commission — Commission Meet in November, 1733 — Higher 
 Censure Inflicted by the Commission upon the Protesters — The Protest- 
 ers Received the Sympathy of Many in the Church — They did not Se- 
 ceed, but were violently Thrust out — Meet at Gairney Bridge and Organ- 
 ize the Associate Presbytery. 
 
 From the adjournment of the Assembly of 1722 to the meet- 
 ing of the Assembly of 1726, the church was in a ferment 
 about the acts passed concerning the "Marrow of Modern Di- 
 vinity." 
 
ASSOCIATE PRESBYTERY. 63 
 
 During all this time Professor Simson was busily eni^aged 
 in teacliing doctrines subversive not only of the Westminster 
 Confession of Faith, but also diametrically opposed to the 
 whole Christian system. He continued to teach his former er- 
 rors, and added one even more dangerous. This last error was 
 the denying the necessary existence of our Lord Jesus Christ, 
 and the teaching that the three persons of the Trinity are 
 not numerically one in substance or essence. In plain lan- 
 guage. Professor Simson taught, in his theological lectures, that 
 Jesils Christ is not divine — not God equal with the Father. 
 
 The Glasgow Professor was again brought before the Assem- 
 bly', but not until his case had been somewhat examined inta 
 by the Presbytery of Glasgow. The case was begun by the 
 Assembly of 1726, and ended by the Assembly of 1729. All 
 the charges made against the Professor were substantiated. In 
 fact, after the crafty Professor had exhausted all his cunnings 
 he made an avowal of his belief, which was in accordance with 
 the standards of the church, but he at the same time acknowl- 
 edged that he had been teaching the heterodox doctrines 
 of which he had been charged. His first attempt was to con- 
 fuse the Assembly with his metaphysical statements and ex- 
 planations. Finding he could not succeed in this, his next 
 course was to recant and thereby save his salary, if he could not 
 retain his position. 
 
 That the rise of the Secession or Associate Presbytery ma}' 
 be understood, it is necessary to mention the fact that old and 
 dangerous errors had at this time been exhumed from the tomb 
 in which they had lain forgotten for a long period. These er- 
 rors were, in a number of ways, assiduously disseminated 
 throughout Christendom. From a multitude of circumstances,, 
 it would seem that doctrines subversive of the Westminster Con- 
 fession of Faith had been taught in the Divinity Hall of the 
 University of Glasgow, before the days of John Simson. A 
 spirit of restlessness seems to have seized not a few of the promi- 
 nent ministers of the gospel in England, and Ireland and Scot- 
 land. These men, through the pride of their own hearts and 
 the temptations of the Wicked One, set about in earnest, but 
 cautiously and adroitly, to tear down the fair fabric of the 
 whole Christian system. Samuel Clark, William Whiston 
 and Benjamin Hoardly boldly gave utterance to doctrines which. 
 
(i4 IIISTOUY OF THE 
 
 were justly regarded bj^ all pious persons as bordering on 
 blasphemy. The Presbyterian churches in England, in Switzer- 
 land and in Ireland were disturbed by ministers who had 
 adopted these startling but not new doctrines. 
 
 All these errorists were leagued together. Prominent among 
 those who sowed the seeds of putrefaction in the church was 
 the " Belfast Society" in Ireland. The leaders in this society 
 Avere John Abernethy and James Kirkpatrick, These men 
 had been fellows-students with Professor Simson in the Divin- 
 ity Hall in Glasgow, and ever since had been in regular cor- 
 respondence wdth him. They w-ere men of decided mental 
 "DOAvers and had made no mean attainments in literature. John 
 Abernethy was no ordinary man, and exercised a decided in- 
 fluence over all the 3'oung ministers with wdiora he came in 
 contact, Like Professor Simson, he was an avow^ed Arian ; 
 that is, he denied tl:e divinity of Jesus Christ. 
 
 In 1729 the General Assembly of the Church of Scotland 
 brought the second trial of Professor Simson to a conclusion, 
 but not to the honor of that e-cclesiastical court. The sin of 
 Professor Simson and the ]^unishment inflicted upon him b}- 
 the Assembly bore no adequate proportion to each other. He 
 should have been deposed from the gospel ministry. He wa-s 
 only suspended, and it w^as further added that it w^as not 
 proper nor safe that Mr. Simson be longer employed in teach- 
 ing divinity. This being done, it w^is evident, that for the 
 sake of peace the whole matter should be allowed to rest. 
 
 Except Thomas Boston, none of the Marrow men were mem- 
 bers of the Assembly of 1729. He prepared ,a protest against 
 the decision of the Assembly, but was persuaded to waive his 
 right to have the paper incorporated in the minute. A num- 
 ber of the 31arroio men were present, but only as spectators. 
 Gabriel AYilson and Mr. Moncriefi', of Culfargie, having ob- 
 tained })erniission to address the Assembly, expressed in 
 strong and decided terms, their dissatisfaction wath the decis- 
 ion of the Assembly. The two Erskines and James Hog and 
 some others privately expressed their determination to adhere 
 to the protest offered by the venerable Boston. 
 
 It was now manifest to the people and to a number of godly 
 ministers that the Church of Scotland had departed from her 
 doctrinal standards. Her highest court did n.ot hesitate to 
 
ASSOCIATE PRESBYTERY. ()5 
 
 censure those who maintained the doctrines of the Confession 
 of Faith, and at the same time to sustain those who set them- 
 selves in hostile array against that Confession of Faith. 
 
 One of the features of all the controversies that took place 
 in the Church of Scotland, during the twenty years that pre- 
 ceded the Secession, was that they had a direct tendency to 
 drive from the ^^ ational Church the stanch advocates for the 
 doctrines taught in the "Westminster Confession of Faith. If 
 the doctrines taught in that formula are correct, then those 
 who afterwards seceded from the Church of Scotland were or- 
 thodox ; otherwise, they were not. 
 
 There was, in addition to the two causes already" mentioned, 
 one other, which led to the organization of the Associate Pres- 
 bytery. This was the system of patronage which existed in 
 the Church of Scotland at that time. 
 
 As many do not have a clear and distinct knowledge of what 
 is meant by "patronage," it will be necessary to give a brief 
 history of its origin and practical workings. This is the more 
 necessary since the enforcement of the custom (which amounted 
 to a law) of patronage was, more than anything else, the ap- 
 parent and proximate cause of the Secession. 
 
 The patronage law had reference to the mode of settling a 
 minister in a vacant congregation. In strict Presbyterian con- 
 gregations the process is very simple, and we may add, strictly 
 democratic. When, in the providence of God, a congregation 
 becomes destitute of a pastor, the first thing that is done, when 
 the fact becomes ofiicially known to the Presbytery within 
 whose bounds the congregation is situated, is, the Presbytery 
 appoints some one of its members to visit the congregation, 
 preach to them and declare the congregation vacant. When- 
 ever the congregation desire to secure the services of a pastor, 
 they make the fact known to the presbytery, and a member of 
 the presbytery is appointed to moderate a call. In other 
 words, some member of the presbytery, under whose inspec- 
 tion the members of the congregation have voluntarily placed 
 themselves, is appointed to act as chairman of a public meeting 
 of the congregation, at which a call is made out for some in- 
 dividual to take the pastoral care of the congregation. At 
 this meeting of the congregation, or usually at a previous meet- 
 ing, a pastor is chosen by ballot. 
 
 6 
 
66 HISTORY OF THE 
 
 It is manifest that this process secures to the people the right 
 to choose the pastor whom they may desire. Keither the dea- 
 cons nor the elders, nor the presbytery nor the synod, nor the 
 General Assembly nor all these combined, can place a pastor 
 over a congregation contrary to the will of the majority, or 
 even a respectable minority of the members of the congrega- 
 tion. This is one feature of the Associate Reformed Presbyte- 
 rian Church. It is a grand feature. It gives the people the 
 privilege of enjoying that precious gospel privilege of having 
 jtastors according to their choice. 
 
 Such was not the case in the Church of Scotland previous to- 
 the days of the secession. Such a thing never had existed in 
 the Church of Scotland, not even during the period Vv'hich 
 elapsed between 1638 and 1650, her palmiest days. 
 
 It is true, that in the First Book of Discipline, prepared 
 mainl}^ by John Knox, the lawful vocation of a pastor was vested 
 in the people, but it seems never to liave been put into practi- 
 cal operation ; for in the Second Book of Discipline the choice 
 of a pastor was vested in the eldership, only granting the peo- 
 ple the right to acquiesce or dissent. In 1649, shortl}^ after the 
 adoption of the Westminster Confession of Faith, the General 
 Assembly of the Church of Scotland framed and published 
 along with its minutes a Directory for the choice of a pastor.. 
 In this Directory it is provided that "the session of the con- 
 gregation shall meet and proceed to the election " of a pastor. 
 
 It matters, practically', very little what were the instructions 
 given in either the First or the Second Book of Discipline, for 
 the law of patronages and presentations enacted by the Parlia- 
 ment was not repealed until 1649. 
 
 The Directory of 1649 continued in full force ; that is, the 
 sessions of vacant congregations continued to meet and choose 
 the pastors for such congregations until 1660. In that year 
 Charles II. again revived the law of patronage, and all the 
 ministers who had been settled as pastors over congregations 
 since 1649, were required by law to accept a presentation from 
 the legal patron, or be thrust out. 
 
 After the Restoration, in 1690, patronages and presentations 
 were partially, and only partially, abolished. In appearance, 
 an advance was made towards genuine Presbyterianism ; but it 
 was only in appearance. The people were still deprived of 
 
ASSOCIATE PRESBYTERY. 67 
 
 the privilege of choosing their pastors. This privilege was 
 vested in the sessions and the Protestant land owners, if the 
 congregation was in the country, and in the magistrates, town 
 council and sessions, if the congregation was in a town. 
 
 It requires only a limited knowledge of human nature to he 
 able to discern that such a reo-ulation made the way to violent 
 abuses open and easy. It placed the many at the mercy of the 
 few. In order that this may he understood, it is onl}^ neces- 
 sary to know the origin of the right of patronage and the 
 powers which it conferred upon a patron. 
 
 The right of patronage was the power to present some one 
 to a vacant congregation as a proper person to be its pastor and 
 receive the benefice. It was clearly a relic of the dark days of 
 Popery. This right of patronage was originally acquired in a 
 variety of ways. Sometimes an individual gave a lot on which 
 to erect a church, with the reserved right that the choice of a 
 pastor for that church or congregation should be vested in him 
 and his heirs forever. This was liable to great abuse.'' The 
 donor of the church site might be a good and pious man; but 
 his heirs might neither fear God nor regard man, and place- 
 over the congregation a pastor likeminded with themselves. 
 The right to select the patron for a particular congregation was- 
 often bestowed by a bishop, and frequently sold by a bishop to 
 some one. The more conmion mode of obtaining this right 
 was by a direct gift from the Pope of Rome. 
 
 This right of patronage was, to all intents, real i:)rop- 
 erty. It could be disposed of by will ; it could be sold, or 
 it could be given away. It is most evident that it deprived 
 the people of those rights which God as a God of creation be- 
 stows upon all men, and as a God of grace bestows upon all 
 believers. Such a system was calculated either to crush out 
 the spirit of freedom or incite rebellion. It was never accept- 
 able to the Scotch people after the days of the First Reforma- 
 tion, and vigorous but unsuccessful efforts were frequently made 
 to abolish the system. 
 
 In 1711, the act of 1G90, which partially abolished patron- 
 age, was rescinded, and the unrighteous system again foisted 
 upon the people. For some time it was attended with little 
 evil consequences. The reasoii of this was the fact that it was 
 generally regarded by the masses as disreputable for a minister 
 
08 HISTORY OF THE 
 
 to settle ilia congregation as pastor without a regular call from 
 the people. The patrons, too, were at first prudent and re- 
 served in exercising their legal rights. For a number of years, 
 after 1711 , patrons generally tacitly allowed the people of vacant 
 congregations to choose their own pastors ; or where the people 
 of vacant congregations neglected to exercise this divine right, 
 the Presbytery w^as allowed to settle a pastor over the congre- 
 gation in accordance with wdiat they called the Jus Devolutum. 
 By the Jus Devolutum was meant an unpresbyterial provision 
 which obtained at that time in the Church of Scotland. It 
 was provided that should neither the session, magistrates, 
 town council nor patron, settle a pastor over a vacant congre- 
 gation within six months after it became vacant, then the right 
 devolved upon the Presbytery. This was the Jus Devolutum. 
 It was a species of monarchy. The people were forced to have 
 a pastor, but not permitted to select that pastor. Some one 
 must do that for them. 
 
 It was not long until a number of ministers ceased to regard 
 the public odium which attached to accepting a presentation. 
 The church now became divided and bitter and opposing feel- 
 ings were aroused. The mass of the laity w^ere opposed to the 
 patronage law, both in theory and practice. The clergy were 
 divided. No doubt this division of the clergy, on the law of 
 patronage and presentation, was due, in part, to the fact that 
 in the reorganization of the National Church of Scotland, in 
 1690, policy rather than principle predominated. 
 
 The people began to appeal from the decisions of presby- 
 teries and synods to the General Assembly. The popular cla- 
 mor was loud that the divine right of election might be 
 restored to the members of vacant congregations. The 
 General Assembly was cramped. Such was the general and 
 deep-seated corruption of the clei'gy respecting the rights of 
 the people, that a majority of every Assembly were thoroughly 
 in favor of the rigid enforcement of the law of patronage. 
 Still, there was ever a minorit}'' in each Assembly w^ho fear- 
 lessly and boldly advocated the cause of the people. Under 
 the circumstances, the General Assembly, had it been unani- 
 mous, could not have rendered any relief to those who appealed 
 to it for assistance. The law recluired that pastors for vacant 
 congregations should be chosen by the elders and landholders. 
 
ASSOCIATE PRESBYTERY. 69 
 
 TJnfortuuately there was a very stroi]g part}' who were in 
 favor of placing the whole business of supplying pastors for 
 vacant churches in the hands of the patrons of these congrega- 
 tions. All that the Assembly did was to appoint committees to 
 do the work which constituticnally belonged to the presbytery. 
 It frequently occurred that a presbytery would not consent to 
 install a minister over a congregation against the will of the 
 people. To meet such emergencies, a committee was appointed 
 by the General Assembly whose duty was to ride around the 
 country and insfall pastors in refractory congregations. 
 The law was imperative, and whenever patron and presentee 
 insisted upon their rights, this "riding committee," as it 
 was rightly called, would perpetrate the awful — we dare 
 not say farcical sin — of making a man the pastor of a peo- 
 peoplc who would not hear him preach. Things soon be- 
 came alarming. It was no very uncoinmon thing for the peo- 
 ple to threaten resistance. When this was the case, resort wa& 
 had to arms by the patronage party. The military was called 
 out, and with drums and fifes, and with all the pomp and 
 pageantry of war, the party advanced through town and 
 country to the church. The roadsides were lined with idle 
 spectators, and with grieved, outraged and insulted Christians. 
 The desire of the patron and presentee was accom}»lishefl. The 
 latter was made, by force of arms, pastor of a people who did 
 not desire him, and who never could love him, and never would 
 be instructed by him. 
 
 It is manifest to any reflecting mind that such a state of 
 things could not exist long among a people not already reduced 
 to the condition of abject and hopeless slavery. The crisis 
 was fast approaching wdien reformation, rebellion or secession 
 was inevitable. There is no way of concealing the fact that 
 the acts of the prevailing party in the Church of Scotland 
 tended, and that directly, to the establishment of a system of 
 the most unexampled tyranny. 
 
 In 1731 an overture was brought before the Assembly for 
 the purpose of crushing out of the church the doctrine of the 
 divine right of a congregation to choose their own pastor, and 
 also for the purpose of silencing forever those who dared to 
 advocate this doctrine. The avowed object of this overture 
 was to establish a uniform mode of settlino- vacant churches. 
 
70 HISTORY OF THE 
 
 This was certainly desiraljle, provided it was proposed to act 
 uniformly right. This it was not, however, proposed to do. 
 By this overture it was proposed to deprive the people in every 
 section of the land of all relio'ious liberty. The object de- 
 signed by the dominant party was that the civil law of the 
 land respecting the settlement of vacant churches should be 
 rigid I}- enforced, and that henceforth no reasons of dissent 
 against the determination of cliurch judicatories should be 
 entered on the record. This overture was sent down to the 
 presbyteries, but it was provided that in* the meantime it 
 should be regarded the law of the church. In 1732, fort^'-nine 
 presbyteries, through their commissioners,, sent up reports. 
 Thirty-one presbyteries were opposed to the overture ; twelve 
 required it to be materially amended before becoming a law. 
 Only six ]tresb3'teries were willing that it be, without change, 
 passed into a law. Xo report ^^■as received from eighteen 
 presbyteries. More than one half of the ])resbyteries heard 
 from Avere opposed to the overture as it had been sent to them. 
 Such being the case, the overture was, according to Presby- 
 terial usage, no longer before the Assembly. Strange to say, 
 the Assembly added the eighteen presbj-teries not heard from 
 to the eighteen whici) were either in favor of the overture as 
 it stood, or as amended, and decided that the majority of the 
 church was in favor of tlie overture. This was a gratuitous 
 conclusion. The Assembly did not know officially, and con- 
 sequentl}' did not know at all, how the eighteen presbyteries, 
 which had not reported, would vote on the overture. 
 
 Tyrants are not over-scrupulous. The majority in the As- 
 sembly desired the overture passed into a law, and they deter- 
 mined that a law it should be, no matter what the presbyteries 
 or people might think or say to the contrary. So far as the As- 
 sembly was able to judge by the Presbyterial reports, a decided 
 majority was opposed to the overture, and to the mass of 
 the people of Scotland, it was very obnoxious. It appears that 
 unfair and unrighteous means were constantly" resorted to in 
 the selection of the members to the General Assembly. It 
 rarely was the case, from the Revolution to the time of which we 
 are speaking, and for a number of years after, that the General 
 Assenddy was a fair exponent of the sentiments of the people. 
 The pe()[>le were constantly, and in great numbers, petitioning. 
 
ASSOCIATE PRESBYTEUY. 71 
 
 for redress of grievances. Ministei's and elders from all sec- 
 tions of the country were accustomed to send up complaints to, 
 perhaps, every Assembly. The dominant party in the Church 
 of Scotland expected, hy this overture, to silence forever all 
 complaints. It was a modest, but most eftectual wa^'of declar- 
 ing that the General Assembl}' was infallible. It had a direct 
 tendeiic}' to ignore the presbyteries and crush the people. 
 
 As this overture was the immediate cause of the Secession, 
 it will be necessary that we be minute in our details. Against 
 the action of the Assembly in adopting the overture, a number 
 of ministers, of w^hom Ebenezer Erskine was the acknowledged 
 leader, protested. At the same meeting, a petition signed by 
 forty-two ministers and three elders, begging the Assembl}- not 
 to adopt the overture, was handed in. Xo less than seventeen 
 hundred people sent up a petition, in which they earnestly 
 sought redress of grievances. The protest of Ebenezer Ers- 
 kine was not allowed to bo read, and the petition of the forty- 
 two ministers and three elders, as well as the complaint of the 
 seventeen hundred people, was treated with the most profound 
 contempt. A feeling of indignation and alarm spread all over 
 Scotland. The people generally were indignant because the 
 General Assembly, in not noticing their complaints, had added 
 insult to injury, and the orthodox ministers and the people as a 
 whole were alarmed, lest the Assembly, which now claimed in- 
 fallibility, would advance one more step and take away all the 
 landmarks of the Reformation. Ebenezer Erskine published 
 his protest in the form of a pamphlet entitled " Defections of 
 the Church of Scotland from her Reformation Principles." 
 Fifteen of the forty-two ministers also protested against the 
 treatment the}- had received from the Assembly. The people, 
 no longer able to make themselves heard by the Church, ap- 
 pealed to the civil ofhcers of the land, and " took instruments 
 at the hand of a notary." 
 
 Great excitement now prevailed throughout the whole coun- 
 tr}'^, and the action of the commission had no tendency what- 
 ever to allay it. The congregation of Kinross was, at this 
 time (1732), vacant. The people had invited Francis Craig to 
 become their pastor, but tlie presentation had been- given to 
 Robert Stark. The congregation was under the care of the 
 Presbyter}' of Dunfermline. Since the people all desired Craig, 
 
72 HISTORY OF THE 
 
 and none of tlieni Stark, the presbytery refused to ordain and 
 install Stark. The commission, in the exercise of its unlimited 
 and arbitrary powers, forthwith appointed a committee to pro- 
 ceed at once to Kinross and settle Stark over the congregation, 
 in spite of both the people and the Presbytery. The people 
 and the Presbytery separately complained to the commission, 
 that in the settlement of Stark, the constitutional law and or- 
 der of the church had been trampled under foot, and that the 
 heaveil-bequeathed rights of the people had been ignored. 
 Their petitions and complaints only served to excite vengeance 
 in the bosom of the commission. The Presbytery was ordered, 
 in imperious tones, to put the name of Stark upon its rolL No 
 protests were allowed. The powder of the Commission was un- 
 limited, and regarding itself infallible, it quickly determined 
 that its mandates, whether right or wrong, should be most 
 scrupulously obeyed. The matter was taken to the Assembly 
 of 1733, but the highest judiciary of the church not only con- 
 lirmed the action of the commission, but ordered that the Pres- 
 bytery of Dunfermline must respect the intruder Stark as a co- 
 presbyter. The commission was charged to keep a close watch 
 over the Presbytery, and see that this last instruction of the 
 Assembly was rigidly obeyed to the letter. If the Presbytery 
 was found to be disobedient, its members were to be subjected 
 to the highest censure of the church — excommunication. In 
 all this we can see a spirit of tyranny rarely equalled and never . 
 surpassed. The reasoning of the dominant party in the Church 
 of Scotland was such as is used only by those who lord over 
 the heritage of God. The constitutional party had but one 
 privilege left — the right to testify from the pulpit against these 
 tyrannical and oppressive measures. This })rivilege, it was de- 
 termined by the dominant party, should be taken from them. 
 Things were rushing, as if driven by a tornado, to that state 
 when silent acquiescence in all the acts of the General Assem- 
 bly and its commission would be made a term of ministerial 
 and Christian communion. To all human appearance, the time 
 was not fur distant when a petition to the General Assembly 
 for a redress of grievances, or a complaint on account of injur\', 
 would be followed by excommunication from the pale of the 
 church. This is what the dominarjt party, most of all things, 
 desired. 
 
ASSOCIATE PRESBYTERY. 73 
 
 Ever since 1690, the Church of Scotland had been only nom- 
 inally a unit. In reality, it had been greatly divided. The 
 anti-Presbyterian party had gained the ascendency in the church 
 courts; but it had acquired its power not honestly, but by a 
 SN'stem of ecclesiastical fraud and political scheming. There 
 were in the church a number of able ministers who stood up 
 manfully for the constitution of the church and the Word of 
 God. Prominent among these, after the death of Thomas 
 Boston, was Ebenezer Erskine, a man of deep-toned piety, ex- 
 tensive theological attainments, and one of the most eloquent 
 and instructive preachers of his day. In fact, Ebenezer Erskine 
 and his brother Ralph have, as evangelical ministers, had few 
 equals and fewer superiors. The dominant party in the church 
 had no love for Ebenezer Erskine. In fact, the^'- hated him. 
 He stood like an adamantine wall in the path of their innova- 
 tions. 
 
 The dominant party were attempting to rob Jesus Christ of 
 His kingly office, and the servants of Christ of their sacred 
 privileges. On the 4th of June, 1732, soon after the adjournment 
 of the General Assembly, Mr. Erskine exposed, in a sermon of 
 commanding power, the unconstitutional acts of the Assembly. 
 Thesermon was based upon Isaiah, ix. 6 : "The government shall 
 be upon his shoulder.'"' On the 10th of October following, the 
 Synod of Perth and Stirling met at Perth. Mr. Erskine was 
 the retiring moderator. His opening sermon was preached 
 from Psalm cxviii. 22. " The stone which the builders rejected 
 is become the head of the corner." In this sermon it is shown 
 that David was opposed b}- Saul ; that Jesus Christ was op- 
 posed by the Jewish priest and rulers, and that the blood- 
 bought church of God had its bitter enemies and rejectors in 
 Scotland. The Synod was no sooner constituted and a new 
 moderator elected, than Mr. Adam Ferguson moved that a 
 committee be appointed to consider the statements made in 
 Mr. Erskine's sermon. The motion was favored by Mr. James 
 Mercer, Mr. James Mackie and the Laird of Glendoig. This 
 motion called out a long discussion, but the Synod finally 
 agreed to appoint a committee whose business should be to col- 
 lect the objectionable passages in the sermon and present them 
 at the next session of the Synod. The committee before pre- 
 senting their report to the Synod, appointed four of their num- 
 
74 HISTORY OF THE 
 
 ber to hold a conference with Mr. Erskine for the purpose of 
 persua(lin_£; him to retract the objectionable parts of his ser- 
 mon, and to x^romise tliat in the future he would refrain from 
 ojiving utterance to similar opinions. This sub-committee met 
 with ^Ir. Erskine and stated their demands, to which ]\Ir. Ers- 
 kine replied that he had uttered nothing in his sermon which 
 his conscience would allow him to retract. On the next day, 
 the committee, according to instructions, reported to the Synod. 
 In this report, they presented a number of objectionable pas- 
 sages collected from memory, from the sermon of Mr. Erskine. 
 
 As this sermon was the proximate cause which led, about a 
 year afterward, to the formation of the Associate or Secession 
 Presbytery, it will be necessary to give the matter a careful 
 and candid investigation. The sermon was preached on the 
 10th of October, 17ii2, and was published shortly afterward. 
 It will be found in the first volume of Mr. Erskine's collected 
 sermons, and is to-day regarded b}' the mass of God's people, 
 of all denoiiiinations, as strictly orthodox. It is, as any reader 
 may discover, what is called a textual sermon. The truths 
 taught or suggested by the text are clearly and fulh^ brought 
 out. It would not be saying too much to say that this sermon, 
 like the rest of Mr. Erskine's sermons, is in itself a complete 
 body of divinity. Tty it the mind of tlie true child of God is 
 enlightened and his heart warmed. 
 
 The committee to whom Avas referred this sermon reported 
 eight objectionable passages, upon which the}^ founded four 
 charges. Every one of the objectionable passages, unfortunate- 
 ly for the committee, are clearly in accordance with the ex- 
 press and positive teachings of the Scriptures. These passages 
 being quoted by the committee, from memory, are not verb- 
 ally the same as those contained in the sermon itself; still, 
 they arc, in the main, correct. One of the passages was, that 
 Mr. Erskine, in speaking of the corruptions of the Jewish 
 priests, said he " left it to the consciences of every one to judge 
 what of these corruptions were to be found among ourselves at 
 this day." Another passage was that it was said in tlie ser- 
 mon that " mistaken notions of the kingdom of Jesus Christ 
 was the ground of manv thino-s which were wrong amongst 
 us at this day." " The Jewish teachers," he said, "being con- 
 nected with the great, trampled upon the people as an unhal- 
 
ASSOCIATE PRKSBYTERY. 15 
 
 lowed mob." " That it was a tr^eat crime to intrude in the 
 office of a minister an individual who did not have a call. 
 That to be a minister two things are necessary — the call of 
 God and the call of the church. That every family and every 
 •society has a natural riii;ht to select servants for themselves. 
 The church is the freest society on earth ; therefore the church 
 has the right to choose its own ministers." In speaking of 
 the encroachments which the Church of Scotland had made 
 ujDon the kingly office of Jesus Christ, Mr. Erskine said that 
 the Saviour " was deeply Avounded by the Assembly of 1732, 
 by lodging the power of choosing pastors for vacant congrega- 
 tions in the hands of heritors (land-owners) and elders, to the 
 exclusion of the people." 
 
 We leave it to the decision of every Bible reader if everyone 
 of these passages are not in strict accordance with the word of 
 'God and the history of the times. Every sentiment they contain 
 may be ap[)ropriately uttered, at any time, by any minister of 
 the New Testameiit. The committee based upon these pas- 
 sages the following charges against Mr. Erskine: 
 
 1. '"That the strain of a great part of the sermou appears to compare 
 the ministers of this church with the most corrupt teachers under the Old 
 Testament." 
 
 2. "He refnses that any minister had God's call, who had only a call 
 from the heritors, or any other set of men ; by which he excludes the whole 
 ministeis of the Church of Scotland, and himself among them, from having 
 the caii of God, the body of Christians having never been allowed to vote in 
 the election of a minister. 
 
 ;5. '• He charges our forefathers with a sinful silence or negligence. ^ 
 4. '•That he spoke disrespectfully of the act of the Assembly lodging 
 the power of election in heritors and elders." 
 
 It is manifest that these charges were brought against Mr. 
 Erskine because the Bible truths which he preached were un- 
 palatable to some of the committee, and the sins and corrup- 
 tions and innovations which he exposed, were iniquities with 
 which they covered themselves as with a garment. James Mercer 
 was a "■ hot,- violent man, a plague on the Presbytery of Perth, 
 iind most active always in a bad cause." James ]Mackie was a 
 man " smooth and subtile, but iiis hand was ever deep in the 
 course of defection." The Laird of Glcndoig was " a follower 
 of the fashions of this world." These, with sev^eral others of 
 the same school, set themselves against Mr. Erskine because the 
 Bible truths which he preached were unpalatable to them. 
 
7() HISTORY OF THE 
 
 After the committee had, in due form, presented their re- 
 port to the Synod and made such remarks concerning it as they 
 saAV fit, Mr. Erskinc asked that lie might be favored with a 
 copy of it, as he designed preparing a written defence of him- 
 self. This reasonable refpicst was positively denied him, and 
 it was with great difficulty that he obtained permission to see 
 the report. It is characteristic of tyrants to be unreason- 
 able, arbitrary and cruel. What could be more unreasonable, 
 more arbitrary and more cruel than to refuse to give Mr. Ers- 
 kine a copy of the charges which wgre brought against him? 
 Such a course deprived him of his natural liberty and of his 
 ecclesiastical rights. The end designed to be accomplished was 
 to crush him, and with him to crush all who were like-minded 
 with himself. 
 
 Mr. Erskine was not to be awed into silence. When the re- 
 })ort of the committee came before the Synod for consideration, 
 Mr. Erskine read an answer to all the charges. In this paper 
 he showed that the first charge was not justified by anything 
 that he had said in his sermon. I'hat there are corrupt min- 
 isters in the Church of Scotland he boldly maintained ; but 
 there are a great number of ministers in the same Church who 
 are not corrupt. The fallacy, or rather malice of the commit- 
 tee consisted in charging Mr. Ersiiine with saying that all the 
 ministers of the Church of Scotland were corrupt, when he only 
 intimated that some were corru];)t. The first charge was 
 founded on the following jiassages in the sermon : "I leave it 
 to every one to judge how far such evils or corruptions are to 
 be found in our day." *•' I am persuaded that carnal notions of 
 the kingdom of Christ, which is not of this world, lie at the bot- 
 tom of many of the evils and corruptions in the day in Avhich we 
 live." Nothing but an intellect blinded by malice and de- 
 praved l)y wilful ignorance, could ever be led either to frame 
 or support the first charge by these declarations. It was a part 
 of Mr. Erskine's duty as a faithful minister of the gospel to ex- 
 hort his hearers to make a personal application of the truths of 
 God's Word to themselves. With regard to the other passage, 
 it may be remarked that Mr. Erskine might have used even 
 stronger language than he did, and still have been able to sup- 
 port it by the Scri])tures. Carnal notions of Christ's kingdom 
 lie at the bottom of all the corruptions in the church so far as 
 
ASSOCIATE PRESBYTERY. ( ( 
 
 its government is concerned. In fact, carnal notions of Christ's 
 kingdom are connected, in some wa}' or other, with all corrup- 
 tion. 
 
 When Mr. Erskine asserted the kingship of Jesus Christ, 
 he touched a tender place in a very considerable number of the 
 ministers of the Church of Scotland at that time. The opin- 
 ion was very common that the General Assembly and the 
 commission was king over the heritage of God. This opinion, 
 most assuredly had its origin in the carnal notions concerning 
 the kingdom of Christ. 
 
 In answering the second charge, Mr. Erskine stated that the 
 language upon which it was founded was not quoted correctly. 
 He then read what lie had said. It is as follows: 
 
 "There is a twofold call necessary for a minister meddling as a builder in 
 the church of God; there is a call of God, and of his church, God's call 
 consists in his qualifying a man for the work, and in his inspiring him with 
 a lioly zeal and desire to enii)loy those qualifications for the glory of God and 
 the good of his church. The call of the church lies in the free call and elec- 
 tion of the Christian people. The promise of conduct and counsel in the 
 choice of men that are to build, is not made to patrons, heritors, or any other 
 set of men, but to the church, the body of Christ, to whom apostles, pro- 
 phets, evangelists, pastors and teachers are given. As it is a natural privi- 
 lege for every house or society of men to have the choice of their own sei-- 
 vants or officers, so it is the privilege of the house of God, in a particular 
 manner. What a miserable bondage would it be reckoned for any family to 
 have stewai'ds or servants imposed upon them by strangers who might give 
 the children a stone for bread, or a scorpion instead of a fish, poison instead 
 of medicine! And shall we suppose that God ever granted a power to any 
 set of men, patrons, heritors, or whatever they may be, a power to impose 
 servants on his family, without his own consent, they being the freest society 
 in the world?" 
 
 Having read from his sermon the above quotation, Mr. Ers- 
 kine calmly, but with an air of Christian majesty, said : 
 
 "I adhere to my notes, but deny that from what I said, it can be inferred 
 that I look upon all the ministers of the Church of Scotland as thieves and 
 robbers." 
 
 With regard to the latter clause of the second charge, he 
 made the following declaration : 
 
 "From the Revolution till the act of patronage came to be in force, I 
 know of no settlements but where the body of the Christian people concurred 
 in the election of their minister, and in the practice of the church, till of late, 
 they were allowed to vote." 
 
 This was the truth, and none but the grossly ignorant would 
 have made a contradictory statement. With regard to the sec- 
 ond charge, Mr. Erskine concluded by giving utterance to a 
 
78 HISTORY OF THE 
 
 bold but as noble and scriptural a sentiment as ever escaped 
 from the lips of man : " I own," said he, " the call of a minis- 
 ter ought not to be by heritors as such, since no such titles or 
 distinctions of men are known in the kingdom of Christ. The 
 only heritors that arc there are they that are rich in faith.'' 
 That church is surely in a most degraded state when it is will- 
 ing to be governed by the rich to the exclusion of the godly 
 poor. 
 
 The third charge was founded by the committee upon the 
 following words in the sermon of Mr. Erskine: 
 
 " I do not remember of any particular act of Assembly, since the Revo- 
 lution, by which the rights of the Crown of Christ are asserted, in opposi- 
 tion to the encroachments that were made upon them in those days of public 
 apostacy and persecution.'" 
 
 Mr. Erskine told the Synod that in the event such an act of 
 the Assembly could be shown, he would gladly own he w^as 
 mistaken in what he had said. Every brave man, not to say 
 Christian man, will own that this wns honorable. What Mr. 
 .Erskine uttered was true, and the deductions he made from the 
 facts were fair and just. 
 
 The fourth charge Avas founded upon what was said by Mr. 
 Erskine about the act of the Assembly of 1732, giving the elec- 
 tion of pastors to the heritors and elders. In reply to this 
 charge jSfr. Erskine said: 
 
 "I dare not retract my testimony against it (the act) either before the 
 Assembly, the day after it was passed into an act, or by what I said in my 
 sermon before this reverned synod, since I cannot see the authority of the 
 King of Zion giving warrant to confer the power of voting in the election of 
 ministers upon heritors, beyond other Christians." 
 
 It is highly probable that had Mr. Erskine said nothing 
 against the act of the Assembly of 1732, no notice would have- 
 been taken of his sermon at all. Mistaken notions of the 
 Kingdom of Christ lay at the bottom of that act. It gave a 
 })Ower and privilege in and over the church to the rich, which 
 as rich men they did not possess. In Christ Jesus there are 
 neither rich men nor poor men. To be possessed of countless- 
 acres, gives the owner no privileges in the church above the 
 poor peasants who may cultivate those acres. Riches and titles- 
 are things of this world ; but Christ's Kingdom is not of this 
 world. 
 
ASSOCIATE TRESBYTERY. 79 
 
 A Spirited debate followed the reply of Mr. Ei'&kiiie. This 
 bein^ ended, the Synod of Perth and Stirling, by a majority of 
 six votes, declared ]\Ir. Erskine censurable. Against this sen- 
 tence twelve ministers and two ruling elders protested. Mr. 
 Erskine and his son-in-law, who had not, on account of his 
 relation to Mr. Erskine, been permitted to vote, protested, and 
 appealed to the General Assembly. These dissents and protests 
 amounted to nothing ; for the Synod decided at once that j\Ir, 
 Erskine be rebuked at their bar and be admonished to behave 
 more orderly in the future. 
 
 When Mr. Erskine had given in his protest he retired; con- 
 sequently, the rebuke could not, at that time be administered. 
 It was ordered that he be called and rebuked on the following 
 day. Mr, Erskine not appearing on the next day, the Synod 
 ordered that he be called before their bar at their meeting in 
 April, and be pul^licly rebuked and admonished. 
 
 The Synod met at Stirling on the 12th of April, 1733. Seven 
 of the twelve ministers who had, at the meeting at Perth, in 
 October, 1732, protested, being present, gave in their reasons 
 of dissent. Xo effort that the friends of Mr. Erskine could 
 make would satisfy the Synod. It was the fixed determination 
 of the dominant party that Mr. Erskine should be rebuked and 
 admonished, unless he would retract what he had said in his 
 sermon at Perth. This he w^ould not do. 
 
 The ]\Ioderator called Mr. Erskine in order to be rebuked and 
 admonished ; but Mr. Erskine, instead of receiving the rebuke,, 
 read a paper in Avhich he declared his firm adherence to his 
 former protest, and that he was not conscious of having done 
 or said anything meriting a rebuke. 
 
 At this meeting a petition, signed by fifteen elders of the 
 Session of the Church of Stirling, was given in to the commit- 
 tee of bills, but this committee refused to bring it before the- 
 Synod. This shows that Mr. Erskine enjoyed the confidence 
 of his own people. 
 
 The Presbytery of Stirling also made an attempt to have the 
 matter brought to a favorable issue, but failed. 
 
 Xothing more could be done until the meeting of the Gen- 
 eral Assembly. This court convened on the 3d of May, 1733, 
 at Edinburgh. On the 14th the protest of Mr. Erskine came up. 
 for consideration. 
 
80 HISTORY OF THE 
 
 For the purpose of coercing Mr. Erskine and his friends in- 
 to an unmanly submission, the Assembly took up the case 
 springing out of the violent settlement of Robert Stark over 
 the congregation of Kinross. 
 
 Of the case of Mr. Erskine the Assembly made quick work. 
 After the papers were read, and the parties heard, it was de- 
 cided that Mr. Erskine had vented expressions which were of- 
 fensive to the Assembly and calculated to disturb the peace* of 
 the church. That the matter might be brought to an end, it 
 was decided that ]Mr. Erskine be immediately rebuked and ad- 
 monished by the Moderator of the General Assembly. This 
 sentence was executed, and the Synod of Perth and Stirling 
 thanked for their diligence in watching over and guarding the 
 interest and prerogatives of the Assembly. 
 
 To this rebuke Mr. Erskine could not submit in silence, and 
 he so declared. At the same time he presented a written pro- 
 test, to which William AVilson, Alexander Moncrieff and James 
 Fisher adhered. 
 
 The Assembly would not sutFer this paper to be read, but in- 
 sisted that it be withdrawn. This Mr. Erskine positively re- 
 fused to do, and having laid the paper on the table, he and the 
 other brethren, who adhered to his protest, walked out. 
 
 It is strange what mighty events often grow out of appar- 
 ently insignilicant circumstances. The paper laid by Mr. Ers- 
 kine on the table, fell by accident, on the floor, and there it 
 lay unnoticed for some time. Mr. Erskine and the three 
 brethren who favored his cause, were gone, and it is probable 
 they contemplated making no further eftbrt before the church 
 courts. Certain it is, they at this time had not the most dis- 
 tant idea of separating from the Church of Scotland. This was 
 a remedy for evils that had as yet never entered their minds. 
 
 iN'ear by the table sat James jSTaesmith, minister of Dalmenj- 
 Mr. Naesmith took the paper from the floor, and having read 
 it over, rose from his seat and in an excited tone called upon 
 the Moderator to suspend the business of the Assembly until 
 he would read the treasonable document. Had the paper con- 
 tained a threat to subvert the doctrines and practices of the 
 Church of Scotland, and to introduce in their stead the doc- 
 trines and practices of the heathen, no greater stir could have 
 been made by the Assembly. Naesmith and the whole Assem- 
 
ASSOCIATE PRESBYTERY. 81 
 
 bly became as violently excited as if the paper had offered a 
 plain, positive and abusive insult to each and every member of 
 the court. Had the paper contained an announcement that 
 the British Parliament had passed a law depriving the people 
 of Scotland of their civil and religious rights, and consigning 
 them to the veriest vassalage, no greater uproar could have 
 taken place. 
 
 That the reader may be able to form his own judgment of 
 the paper, we shall give it entire : 
 
 "Although I have a very dutiful regard to the judit^atories of the church, to 
 ■whom I owe my subjection in the Lord ; yet, in respect the Assembly have found 
 me censurable, and tendered a rebuke and admonition to me, for things I con- 
 ceive agreeable unto, and founded upon, the word of God and our approven 
 standards, I find myself obliged to protest against the said censure as importing 
 that I have, in my doctrines, at the opening of the Synod at Perth, October last, 
 departed from the word of God and the aforesaid standards ; and that I shall 
 have liberty to preach the same truths of God, and to testify against the same 
 or like defections of this wiurch upon all proper occasions. And I do hereby 
 adhere unto the testimony I have formerly emitted against the act of Assembly 
 of 1732, whether in the protest entered against it in open Assembly, or yet in 
 my Synodical sermon, praying this protest and declarations to be inserted in the 
 records of the Assembly, and that I may be allowed extracts thereof. 
 
 "EBENEZER ERSKINE. 
 
 " May 14, 1733." 
 
 " We, undersubscribing ministers, dissenters from the sentence of the Synod 
 of Perth and Stirling, do hereby adhere to the above protestation and declara- 
 tion, containing a testimony against the act of Assembly of 1732, and asserting 
 our privilege and duty to testify publicly against the same or like defections, 
 upon all proper occasions. 
 
 " WILLIAM WILSON. 
 '• ALEX. MONCRIEFF." 
 " I, Mr. James Fisher, Minister of Kinclaven, appellant against the sentence 
 of the Synod of Perth, in this question, although the committee of bills did not 
 think fit to transmit my reasons of appeal, find myself obliged to adhere unto 
 the aforesaid protestation and declaration. 
 
 " JAMES FISHER." 
 
 It was the action of the Assembly respecting this protest 
 and declaration, which shortly afterward led to the secession. 
 This protest was mainly against the act of 1732. 
 
 It is important that the reader have a clear and distinct idea 
 of the peculiar features of that act. It provided that pastors 
 for vacant congregations be chosen by the heritors and elders. 
 The heritors were the land-owners. The sum and substance of 
 the act was that before any individual would -be allowed to 
 vote in the selection of a pastor for himself and family, he 
 
 7 
 
82 HISTORY OF THE 
 
 must be a landowner. "We need not say that such a Law re- 
 ceives no sanction fi-oni the word of God, AVith great truth- 
 fuhiess and propriety, Mr. Erskine said, in his Synodical ser- 
 mon, that, "Whatever church authority maybe in that act, 
 yet it wants the authority of the Son of God. All ecclesiasti- 
 cal authority under Heaven is derived from Him ; and there- 
 fore any act that wants His authority, has no authority at all." 
 Such were the sentiments of Mr. Erskine. He regarded the 
 Son of God as the only law-giver in the church ; the dominant 
 part}' in the Church of Scotland thought differently. The}' re- 
 garded the General Assembly and commission infallible law- 
 givers. The student of the Bible is left to j-udge which was 
 right, Mr. Erskine or the dominant part}' in the church. 
 
 The Assembly, on hearing the protest of the Erskine party 
 read, ordered its officer to go in search of the offenders. They 
 were not found until mid-night. They had supposed that the 
 matter was ended, and the probability is that they had con- 
 cluded to give the Assembly no more trouble. iSTot that they 
 were sorry for anything they had done or said, or that they 
 were ready to abandon any of their former positions, but hav- 
 ing so often failed to accomplish anything by protest, they had 
 concluded to adhere strictly to the Avord of God and the ap- 
 proved standards of the church. 
 
 The next afternoon, the four brethren appeared before the 
 Assembly. A committee was .appointed to hold a private con- 
 ference with Mr. Erskine and the brethren adhering to his pro- 
 test, for the purpose of persuading him and them to withdraw 
 their protest. This they would not consent to do. The com- 
 mittee reported accordingly. The Assembly, on hearing the 
 report of this committee, adopted by an overwhelming major- 
 ity the following overture : 
 
 The General Assembly ordains that the four brethren appear before the com- 
 mission in August next, and then show their sorrow for their conduct and mis- 
 behavior, in offering to protest, and in giving in to this Assembly the paper by 
 them subscribed, and that they retract the same. And in case they do not ap- 
 pear before the said commission, in August, and then show their sorrow and re- 
 tract, as said is, the commission is hereby empowered and appointed to suspend 
 the said brethren, or such of them as shall not obey, froni the exercise of their 
 ministry. And further, in case the said brethren shall be suspended by the said 
 commission, and that they shall act contrary to the said sentence of suspension, 
 the commission is hereby empowered and appointed, at their meeting in No- 
 
ASSOCIATE PRESBYTERY. 83 
 
 vember. or any subsequent meeting, to proceed to a higher censure against the 
 said four brethren, or such of them as shall continue to offend by transgressing 
 this act. And the General Assembly do appoint the several presbyteries of 
 ■which the said brethren are members to report to the commission in August, 
 and subsequent meetings of it. their conduct and behavior with respect to this 
 Act. 
 
 This is a most extraordinary act to be passed by a Presby- 
 terian court. The oftense of Ebenezer Erskine, "William Wil- 
 son, Alexander Moncrieft' and James Fisher consisted in "of- 
 fering to protest" against anything the General Assembly might 
 do or say ! This was claiming indirect]}', if not directly, in- 
 fallibility for the Assembly. Such a claim, to whatever source 
 it may trace its origin, is at variance with every principle of 
 Presbyterianism, Protestantism and the Bible. 
 
 This overture had been prepared by the committee before 
 they reported that the Erskine party would not withdraw their 
 protest. This shows that the Assembly was determined that 
 its edicts should, at all hazards, be obeyed. "Ko one should bo 
 allowed to say that what the Assembly, in any case, might do. 
 or say, could be wrong. 
 
 After this overture had been adopted, Mr. Erskine and his^ 
 three adhering brethren attempted to read a paper in Avhicli 
 they stated that it was an uncommon mode of procedure to pass 
 a positive sentence upon individuals without ofiering them the 
 opportunity to defend themselves. Such being the case, they 
 declare that "they were not at liberty to take this affair to am 
 advisandum.^' Xo sooner did they begin to read this paper than 
 the officer of the Assembly was ordered to remove them from 
 the house. What could not be effected by brow-beating a«d 
 contempt, the Assembly determined should be accomplished l>y 
 a sergeant-at-arms. On the eighth of August the commission 
 met at Edinburgh. Mr. Ebenezer Erskine and his three ad- 
 hering friends appeared before the bar of the commission with 
 a written defense. This defense they were told they would not 
 be permitted to read, since the commission had resolved not to 
 admit any papers which were offered. After some time was 
 spent in discussing the propriety and reasonableness of the ac- 
 cused having the right to determine whether they would defend 
 tliemselves in writing or viva voce, Messrs. Wilson, MoncriefF 
 and Fisher were ordered to retire, and the commission pro- 
 
84 HISTORY OF THE 
 
 ceeded to interrogate Mr. Erskine separately. He was asked 
 if he was ready to profess sorrow for offering to protest against 
 the authority of the Assembly, and to retract the sentiments 
 contained in his protest. To this Mr. Erskine replied, in sub- 
 stance, tiiat he was indeed sorry that what he had said and 
 done had been interpreted as a contempt of the authority of 
 any of the judicatories of the church ; no such thing being de- 
 signed by him. With regard to retracting his protestation, he 
 said tliat he and his other brethren, having consulted upon this 
 matter, had drawn ud deliberately a paper which contained all 
 he had to say on that point. He asked that he might read this 
 paper. This privilege the Moderator refused to grant. Mr. 
 Erskine was asked whether the paper was a retraction of his 
 protest. To this, Mr. Mr. Erskine replied: "This court is 
 abundantly capable to judge, upon their reading the paper/' 
 The commission now began to urge Mr. Erskine to retract his 
 protest and make a confession of his sins. Having failed, they 
 ordered him to be removed. 
 
 "When Mr. Erskine had retired, a debate sprang up among 
 the members of the commission as to whether the paper pre- 
 sented by Mr. Erskine should be read. The vote was taken, 
 and the majority decided on its being read. Mr. Erskine was 
 recalled and told to read his paper, which he did with a dignity 
 that commanded the respect of even his bitter opponents. 
 Mesers. Fisher, Wilson and Moncrieft'were then separately called 
 and asked the same question that had ])een propounded to Mr. 
 Erskine. Their separate replies were nearly identical. 
 
 The object the commission had in view, in calling the pro- 
 testers before them separately, w^as to break the ranks of the 
 Dissenters. This they did not accomplish. The Erskine party 
 were contending for the truth, and not for promotion. They 
 could not be awed into measures which they did not approve ; 
 neither could they be wheedled into making an acknowledg- 
 ment of sins which they did not believe they had committed. 
 After some discussion, the vote was stated : " Suspend the four 
 protesting brethren from the exercise of the yninistry and all parts 
 thereof; or, Delay this affair f The question w^as put by the 
 Moderator and carried, Suspend ; but not unanimously. From 
 this decision of the commission three ministers, viz : Henry 
 Lindsay, Alexander Wardropand James McGarroch, and Ruling 
 
ASSOCIATE PRESBYTERY. M5 
 
 Elders Colonel John Erskine, Alexander Brace and Albert 
 Monro, dissented, Messrs. Erskine, Wilson, Moncrieft' and 
 Fisher protested against the decision, and declared that they 
 would regard it as null and void, and would continue to exer- 
 cise their ministerial functions as if no such sentence had been 
 inflicted upon them. 
 
 It is proper to mention that so great was the interest felt in 
 the Erskine party that petitions in their behalf were presented 
 to the commission by the presbyteries of Stirling, Dunblane 
 and Ellon, and by the magistrates, town councils and kirk ses- 
 sions of Perth and Sterling. In this connection, it may also 
 be mentioned that a very respectable minority of the commis- 
 sion were in favor of delaj'ing the matter to a sul)sequent meet- 
 ing. Hence the form of the vote — Suspend; or Delrn/. 
 
 The commission met again on the 14th of November. This 
 meeting of the commission was looked forward to witli the 
 most intense anxiety by the Avhole of Scotland. It was known 
 that the Assembly had peremptorily commanded the commis- 
 sion to suspend Mr. Erskine and his three friends, in case they 
 did not retract their protest. It was also known that these four 
 ministers had been suspended. The commission was further 
 ordered to depose them from the gospel ministry, provided thej^ 
 did not submit to suspension. It was, in some sections of the 
 country, a well-known fact that all four of these ministers had, 
 in accordance with their own declarations, continued since the 
 sentence of suspension was pronounced, to exercise their min- 
 isterial functions, as if no sentence of suspension had been in- 
 flicted. The question was asked in every circle, "What will 
 the commission do with the protesters?" The sympathies of 
 the people were in their favor. From all sections of the sur- 
 rounding country the people, in vast numbers, assembled in 
 Edinburgh. Long before the hour of meeting the Assembly 
 house was full to its utmost capacity. The aisles were full, and 
 in front of the doors an immense crowd of people was gathered. 
 Before the members of the commission could enter the Assem- 
 bly house the magistrates had to be called to make way for 
 them through the crowd. 
 
 The commissioners being seated, Mr. Erskine and his three 
 friends, in compliance with the summons wdiich they had re- 
 ceived, presented themselves before the bar. A kind of stereo- 
 
86 HISTORY OP THE 
 
 typed mode of proceeding in this matter, from its commence- 
 ment, was to appoint a committee to converse with the protest- 
 ers. Agatn this was done. Tlie committee having conversed 
 with Mr. Erskine and his three brethren, and finding them 
 still unwilling to retract their protest, so reported to the com- 
 mission. The protesters were now asked if they had " obeyed 
 the sentence of the commission in August last^ suspending them from 
 the exercise of their ministry \^ Thev all replied that " they had 
 notr 
 
 According to the instructions given by the General Assembl}', 
 the commission had nothing more to do in the case, except de- 
 pose the protesting ministers from the gospel ministry. This 
 was what a number of the commission were anxious to do ; 
 but there were others who did not desire tci see these four good 
 men ruthlessly thrnst out of the church. The former were in 
 favor of proceeding at once to settle the matter. The latter 
 were in favor of delaying it until March. The one party ar- 
 gued that the instructions of the Assembly made it binding 
 upon the connuission to proceed at once to intiict the higher 
 censure upon the sus.pended ministers ; while the other party 
 argued that the matter might be delayed until March. That 
 this point might be determined, a vote was stated : " Proceed 
 immediately to infiict a higher censure upon the four suspended 
 ministers ; or^ Delay the same till March.'' It was found, on 
 counting tlie votes, that the parties were equally divided. Mr. 
 John Gowdie, the Moderator, in that case being entitled to a 
 vote, cast it in favor of proceeding at once to depose the sus- 
 pended ministers. This was the vote that thrust Ebenezer 
 Erskine, William Wilson, Alexander Moncrietf and James 
 Fisher out of the Church of Scotland. It was carried b}^ a 
 single vote, and that the vote of the Moderator. 
 
 Before the sentence was pronounced, another committee was 
 appointed to converse with the suspended ministers. Iso ami- 
 cable adjustment being effected, the commission agreed that 
 the following should be the state of the question ; " Loose the 
 relation of the said four ministers to their several charges, and. de- 
 clare them no longer ministers of this chnrch, and j^rohibit cdl -min- 
 isters of this church to employ them in any ministericd function ; 
 or, Depose them simpliciter?" 
 
ASSOCIATE PRESBYTERY. 87 
 
 The question was thus stated for the purpose of securing a 
 majority. A very considerable number of the commission was 
 opposed to voting upon the question at all, and Avere decidedly 
 opposed to inflicting a censure of any kind upon the suspended 
 ministers. These would neither vote " Loose," nor " Depose." 
 The roll being called, it was found that a decided majority of 
 those voting were in favor of inflicting the higher censure of 
 the church upon the four suspended ministers. 
 
 The commission then proceeded to pass a formal sentence 
 upon the protesters in the following language : 
 
 The commission of the General Assembly did. and hereby do loose the relation 
 of Mr. Ebenezer Erskine. minister at Stirling ; Mr. William Wilson, minister at 
 Perth ; Mr. Alexander Moncrieff, minister at Abernethy ; and Mr. James Fishei-, 
 minister at Kinclaven, to their said respective charges ; and do declare them no 
 longer ministers of this church ; and do hereby prohibit all ministers of this church 
 to employ them, or any of them, in any ministerial function! And the commission 
 do declare the churches of the said Mr. Erskine, Mr. Wilson, Mr. Moncrieff and 
 Mr. Fisher vacant from and after the date of this sentence ; and appoint that 
 letters from the Moderator, and extracts from this sentence, be sent to the sev- 
 eral Presbyteries within whose bounds the said ministers have had their charges, 
 appointing them, as they are hereby appointed, to cause intimate this sentence 
 in the foresaid several churches, now declared vacant, any time betwixt and the 
 first of January next ; and also that notice of this sentence be sent, by letters 
 from the Moderator of this commission to the magistrates of Perth and Stirling- 
 to the sheriff-principal of Perth and bailie of the regality of Abei-nethy. 
 
 . Tins sentence sounds very much like a proclamation issued 
 by a king for the capture and execution of a band of highway 
 robbers. We must remember that the General Assembly of 
 the Church of Scotland and its commission claimed for them- 
 selves supreme authorit}- over all the members of the Xa- 
 tional Church. The principles of Republicanism were not un- 
 derstood at that time. What, the reader may be ready to ask, 
 had the sheriff-principal of Perth and bailie of the regality of 
 Abernethy to do with this matter ? We answer, nothing, ac- 
 cording to the word of God and principles of pure Presbyte- 
 rianism. Christ's Kingdom is not of this world ; but this was 
 not generally known in Scotland at the time of the secession. 
 Well might Ebenezer Erskine say that " mistaken notions of 
 Christ's Kingdom la}^ at the bottom of many errors." 
 
 We are not to suppose that the action of the commission 
 3net the approbation of an overwhelming majorit}' in the Xa- 
 tioual Church. 
 
88 HISTORY OF THE 
 
 Tliere were, iit tluit time, only iifteen synods in" Scotland. 
 B'rom seven of these synods petitions in favor of the Erskine 
 jDarty were sent to the commission. Six of tliese petitions en- 
 treated that the commission w^ould delay proceeding to inflict 
 the higher censure, and one plead that the suspended ministers 
 might he dealt with tenderly. The synods sending up these 
 petitions were, Angus and Mearns, Perth and Stirling, Dum- 
 fries, Moray, Ross, Galloway and Fife. It is certain, had the 
 whole matter, from heginning to end, heen left to a popular 
 vote, either of the ministers or people, or of hoth together, 
 the protesters would _liave been cleared by a tremendous ma- 
 jority. 
 
 It may be asked, liow did it happen that in the General As- 
 sembly and commission there always was a majority against 
 them ? We reply, because of the ecclesiastical trickery which 
 was practiced in selecting the members of the General Assem- 
 bly. Those persons were, by a kind of ecclesiastical intrigue, 
 chosen as members of the Assembly, who, it was known, 
 w^ould favor the very schemes which Mr. Erskine opposed. 
 Against Mr. Erskine, either as a man or a ministei-, there %vas 
 no op[)Osition. No charge of immorality was ever brought 
 against him or his three coadjutors, and it was not so much as 
 said that his Perth sermon w^as not scrii)tural. The objection 
 to it was that it was scriptural, but it would not do to advance 
 this idea. Ebenezer Erskine and his three brethren were ex- 
 communicated from the Church of Scotland for a like reason 
 that John the Baptist was beheaded. 
 
 Before leaving Edinburgh, the four excommunicated minis- 
 ters agreed to meet at Gairney Bridge on the 5th of December 
 following. This was a small village about three miles south of 
 Kinross. At the appointed time and place, all four of them met. 
 The first day was " spent in prayer, humiliation and conference 
 together concerning the present providence of God concerning 
 them." They Avere bold and fearless men, but not rash men. 
 It was agreed that they should meet again on the following 
 day. Ealph Erskine and Thomas Mair met with them on both 
 days, and took part with them both in their prayers and con- 
 ferences. On the following day they met, and after prayer- 
 fully considering the matter in all its probable results, both for 
 time and eternity, this question was put : " Constitute presently 
 
ASSOCIATE PRESBYTERY. 89 
 
 into a presbytery or not?''' The vote to constitute was unani- 
 mous. At two o'clock on the 6th of December, 1733, the As- 
 sociate Presbytery was reguhirly constituted by prayer by the 
 Rev. Ebenezer Erskine. After prayer, ]Mr. Erskine was chosen 
 moderator, and James Fisher, clerk. 
 
 Such was the origin of the Associate Presbytery, one of the 
 religious denominations which entered into the union which 
 formed the Associate Reformed Church. 
 
 Xothing can be more evident that although those who or- 
 ganized the Associate Presbyteiy were called Seceders, thej- did 
 not secede, but were, by high-handed ecclesiastical tj-rrany, 
 thrust out of the church of their fathers. For the Church of 
 Scotland they never lost any of their first love ; but to submit 
 ([uietly to the usurpation of the corrupt party in that church, 
 was what they could not do. The sequel will show that in the 
 providence of God, no door was opened by which they, in con- 
 sistency with their convictions of truth and right, could return 
 to the mother church, but they continued to labor diligently 
 and profitably in the organization which necessity forced them 
 to form. Their names will go down to the latest generation 
 of men as Seceders, and probabl}- all their descendants will 
 bear the name ; but they did not secede. 
 
so HISTORY OP THE 
 
 CHAPTER IV. 
 
 EEFORMED PRESBYTERIANS— Called by different Names : Covenanters, 
 Cameronians, Society People, and Strict Presbyterians — Covenanters not Dis- 
 tinctive — The Church of Scotland a Covenanting Church — Frequently en- 
 tered into Covenant with God — Fluctuations in the Church of Scotland — 
 First Reformation — Culdees Suppressed — Moral Darkness — Lollards of Kyle 
 — First Confession of Faith — National Covenant — Presbyterianism Estab- 
 lished by Act of Parliament — Elizabeth Died — James VI. Becomes King — 
 English Dissenters — Millenary Petition — Hampton Court — James Abuses the 
 Puritans — Character of James — Westminster Assembly — Confession of Faith 
 Ratified by the Church of Scotland — Charles I. Put to Death — Charles II. 
 Crowned — Cromwell Dies — Charles II. Brought Back — " Killing Period "- - 
 Origin of Reformed Presbyterians — Parties in the Church of Scotland — 
 Charles Exhumes the Bones of Cromwell, Ireton, and Bradshaw — Appre- 
 hends the Marquis of Argyle — Argyle Put to Death — Guthrie Executed — 
 Rescissory Act Passed — Drinking Parliament — Three Thousand Ministers 
 Ejected — Twenty Thousand Presbyterians put to Death — Cameronians would 
 make no Compromise — Rise of the Strict Presbyterians, 1(57!) — Order to Ap- 
 prehend Welsh. Cameron. Douglass and Kid — Murder of Archbishop Sharp — 
 Persecutions on Account of Robert Hamilton — Rutherglen Declaration 
 Battle of Drumclog — Bothwell Bridge — Queensferry Paper — The Three Pres- 
 byterian Ministers, Cameron. Cargill and Douglass — Cameron Killed. 1680- - 
 Cargill Executed, 1681 — Society People send Young Men to Holland to Re 
 ceive Ordination — Alexander Peden. James Renwick, Alexander Shields, 
 Thomas Boyd, and David Houston — Peden's Body Exhumed and Insulted — 
 Renwick, the Last of the Scotch Martyrs — Cameronian Principles — Prince 
 of Orange — Linning. Boyd, and Shields Join the National Church — Houston 
 without Influence — Religious Instruction among the Society People-First 
 
 • Meeting of the Society. 
 
 As stated in the previous chapter, the Associate Reformed 
 Church is the result of a union which was formed between the 
 Associate and the Reformed Presbyterian churches in Amer- 
 ica. The members of the Associate Church were generally 
 called Seceders, while those of the latter were always spoken of 
 as Covenanters. Both had their origin in Scotland, and Avith 
 some minor exceptions were, from the beginning, identical in 
 all their religious beliefs and practices. 
 
 The history of the Associate Church has been briefly nar- 
 rated. It is our purpose, in the iiresent chapter, to give a sim- 
 ilar outline of the history of tlie Reformed Presbj'terians. 
 
ASSOCIATE PRESBYTERY. 91 
 
 In ecclesiastical history, and especially in the histoiy of Scot- 
 land, the Reformed Presbyterians are called by a number of 
 names. Generall}^ they are called " Covenanters," sometimes 
 they are designated as " Cameronians," and frequently they are 
 mentioned as " Society People." Like the Associate Presbyte- 
 rians, the}' were an offshoot from the Church of Scotland. Xot 
 that they departed from any of the principles or practices 
 set forth in the standards of that church. On the contrary, 
 Avhile the multitude followed worldl}' devices, they clung, with 
 true and unflinching devotion, to the high reformation attain- 
 ments which the Church of Scotland had made in its palmiest 
 days. Xever have the3' been charged with a want of devotion 
 to the standards of the Presbyterian Church of Scotland. For 
 it they were willing to die. For it hundreds of them did die. 
 It was dearer to them than life. Xot that they had a blind, 
 superstitious devotion to these formulas of doctrine. Their 
 faith Avas founded upon correct, Bible knowledge. It was not 
 a stupid credence which believes everything without being able 
 to give a reason for anything. 
 
 The appellation Covenanter is not sufhciently distinctive to 
 ■enable us to distinguish the Reformed Presbyterians from the 
 Ils'ational Presbyterian Church of Scotland. Ever since the days 
 of the Reformation, the Presbyterian Church of Scotland has 
 been a covenanting church. On many occasions did the ministers 
 and pt'Dple enter into solemn engagements "that by the grace of 
 God they would strive, with their whole power, substance and 
 very lives, to maintain, set forward and establish the most 
 blessed word of God and his congregations." The First Cov- 
 enant was subscribed at Edinburgh, on the 3d day of Decem- 
 ber, 1357. This was during the days of John Knox. At 
 Perth, on the 31st of Ma}', 1559, the Second Covenant was sub- 
 scribed, in the name of the whole congregation, by the Earls of 
 Argyle and Glencairn, and by Lords Stewart, Boyd and Ochil- 
 tree, and by Matthew Campbell of Terringland. 
 
 At various other times, the Presbyterian Church of Scotland 
 entered publicly into covenant with God. This being the case, 
 Reformed Presbyterians are not accurately distinguished when 
 they are called Covenanters, without we take into considera- 
 tion the fact that of all others, they most rigidly adhered to 
 their covenanted vows. 
 
92 HISTORY OF THE 
 
 In order tliat we may discover tlie rise of the Reformed 
 l^resbjterian churcli, it will be necessary for us to trace the 
 various Huctuations, which, at difierent periods, took place in 
 the Church of Scotland, 
 
 The first reformation from Popery hegan in Scotland about 
 the year 1490. The Culdees had been suppressed, and for two 
 hundred years a moral night brooded over the land. " Half 
 the wealth of the nation was in the possession of a few indi- 
 viduals who lived in pomp and splendor, while the multitude 
 of the people were miserably ])Oor and degradedly ignorant. 
 The revenues of the church were bestowed upon dice-players, 
 strolling bards and the illegitimate sons of the bishops. Of re- 
 ligion scarcely the name remained. The highest dignitaries 
 in the church never discharged any of its public or private 
 duties, and the lives of the inferior clergy were brutally vile." 
 
 Like the pleasant rays of a morning sun, after a long and 
 gloomy night, a faint light, in 1490, began to appear in the 
 western districts of Kyle, Carrick and Cunningham. The 
 demons of darkness were startled from their murky laiis and a 
 desperate rush was made to extinguish its mellow rays. The 
 Lollards were dragged before the Great Council, but a kind 
 Providence interfered in their behalf. The enraged ])ishops 
 were disconcerted in theii- nefarious plans, and the Lollards 
 were dismissed with a gentle admonition " to beware of new 
 doctrines and to content themselves with the faith of the 
 church."'" 
 
 This first reformation, began by the Lollards, was brought 
 to a happy issue about the year 1560. In that year the First 
 Confession of Faith was adopted and the reformation estab- 
 lished. The main instrument chosen by God for lu'inging 
 about this wonderful change in the spiritual att'airs of Scotland 
 was John Ivnox. 
 
 The Church of Scotland, uow established on a Scripture 
 basis, continued to grow. The social and intellectual condi- 
 tion of the masses was greatly improved. Li the year 1580, a 
 national Covenant was formed for the support of the reforma- 
 tion. This instrument was subscribed by King James VI. and 
 his household. In the following year it was subscribed by the 
 people of Scotland generally, and again in 1590. 
 
ASSOCIATE PRESBYTERY. ' 93 
 
 111 1592, Presbyterian form of church government was, by 
 an Act of the Parliament, established in Scotland. At the 
 same time the Parliament ratilied some of the leading propo- 
 sitions of the Second Book of Discipline. 
 
 During a period of one hundred years the reformation had 
 been slowly but surely advancing in Scotland. The Parlia- 
 mentary enactment of 1592 has ever since been looked upon as 
 The Great Charter of the Church of Scotland. The strug- 
 gle had been great. Queen Mary and many of the nobles 
 placed themselves in deadly opposition to the reformation, and 
 by every means within their reach tliwarted, as far as they 
 could, its progress. James VI., her son and successor, was, ■ 
 notwithstanding his high pretensions, never in full sj'mpath}- 
 witli Presbyterianism. His predilections were all in favor of 
 Prelacy as being more favorable to monarchy. 
 
 In March, 1603, Elizabeth, Queen of England, died, and 
 James VI., of Scotland, ascended the throne of England with 
 the title of James I. Prelacy had been established in England 
 by Henry VIIL, but a very large and inHuential number of the 
 English people were Dissenters. These Dissenters arc generall}' 
 known in ecclesiastical history as Puritans. 
 
 When James arrived in London, he was met by a number of 
 the Puritan ministers who laid before him what is called the 
 Uillenari/ Petition. This name was given it because in the 
 preamble the petitioners state that they, " to the number of 
 more than a thousand ministers, groan under the burden of 
 human rites and ceremonies." This petition was, however, 
 signed by only seven hundred and fifty ministers. These were 
 from only twenty-five counties, which shows that the state- 
 ment in the petition was true. It also shows that the people 
 of England were greatly divided concerning church rites and 
 ceremonies. 
 
 James was exceedingly vain and conceited. Anxious to 
 make a display of his theological learning, he appointed a con- 
 ference between the Puritans and Prelatists at Hampton Court. 
 The debate was to take place in the presence of the King, who 
 was to be judge. 
 
 In this famous Hampton Court conference, James plainly 
 showed that he was not disposed to deal fairly. The Puritans 
 were treated with contempt, and finally he threatened "to 
 
94 HISTORY OF THE 
 
 make them conform, or he would harrie them out of the land^ 
 or else do worse." This was a sad speech for James. If re- 
 sulted in the beheading of his son Charles and contributed to 
 the final overthrow of the race of Stuarts. 
 
 On the last day of March, the intelligence of the death of 
 Elizabeth reached Scotland. James was immediately pro- 
 claimed King of Scotland, England, France and Ireland. On 
 the following Sabbath, in the High Church of Edinburgh, he, 
 in presence of the assembled people, declared his approbation 
 of the Church of Scotland. The greater part of the people had, 
 before this, ceased to have any confidence in the King's decla- 
 rations. He had already proven, by his acts, that he was an 
 unscrupulous villain who would solemnly engage to do one 
 thing and deliberately do the very opposite. 
 
 By the unrighteous acts of James I. and his successor Charles 
 I. the Church of Scotland was greatly disturbed. A strenuous 
 etibrt was made by both to root out rresbyterianism,and they 
 succeeded in i:)art. 
 
 The Puritans of England, who, in the days of James I., were 
 " groaning under the burden of human rites and ceremonies," 
 determined, during the reign of Charles I., to free themselves 
 of this burden. Charles was rightly regarded as being favora- 
 bl}' inclined to Popery, 
 
 On the 12th of June, 1643, the English Parliament passed 
 an ordinance calling an assembly of " learned and Godly di- 
 vines." This was what is known as the "Westminster Assem- 
 bly. The}"^ met, in accordance with the call, on the 1st day of 
 July, lt)43. During their deliberations they framed the West- 
 minster Confession of Faith, and the Shorter and the Larger 
 Catechisms. To this Assembly the Scotch sent six commis- 
 sioners. 
 
 On the 4th of August, 1647, the General Assembly of the 
 Church of Scotland met and ratified the Westminster Confes- 
 sion. On the 30th of January, 1649, Charles I. was beheaded,, 
 and in a short time Oliver Cromwell made himself master of 
 England. 
 
 The Scotch were opposed to the execution of Charles I., and 
 immediately on his death proclaimed his son Charles II., King; 
 and on the 1st of January, 1651, crowned him at Scone. The 
 Duke of Argyle, Archibald Campbell, placed the crown on his 
 
ASSOCIATE PRESBYTERY. 95- 
 
 head. Charles II., before being crowned, subscribed the Cove- 
 nant. For nine years he was forced to live in exile — so long- 
 as Cromwell had the control of the government. On the 3d of 
 September, 1G58, Cromwell died, leaving his son Richard to 
 succeed him. Richard wanted his father's capacity, and he 
 was totally without his ambition. 
 
 During the period of Cromwell's Commonwealth, the Scotch 
 were greatly disturbed. In fact, the nation was reduced to 
 subjection ; but, strange to say, in no period of the history of 
 the Church of Scotland, was religion in a more flourishing 
 condition. 
 
 After the death of Cromwell, the English people, tired of the 
 unsettled state of aflairs, began to desire a king. Charles was 
 brought back and placed on the throne of his ancestors, with 
 the title of Charles II. This event took place on the 29th of 
 May, 1660. 
 
 Although the Scotch had been the constant friends of Charles 
 II. during his exile, this was the beginning of sufferings to Scot- 
 land unparalleled in the annals of any people. The period ex- 
 tending from the crowning of Charles II., in 1660, to the Revo- 
 lution of 1688, is, with eminent propriety, called the " Killing^ 
 Time." 
 
 It was during this period that the strict Covenanters, or Re- 
 tbrmed Presbyterians, became visible to the world. 
 
 The Scotch acted rashly in proclaiming Charles II. King, and 
 they seem to have been deluded, in that they disapproved of 
 the execution of Charles I. He deserved death by law, and so 
 did his father, James I. 
 
 Some nations trace their greatness to their sovereigns ; but 
 England and Scotland have attained a truly enviable greatness 
 by opposing their sovereigns. The favorite expression of James 
 I. was : " ]^o bishop, no king," and all his descendants were 
 ready to say anything in order to be able to tyranize over the 
 people. 
 
 During the time of Charles I. the people of Scotland became 
 divided. Three parties, bitterly opposed to each other, sprung 
 into existence. These were : First, the strict I*resbyterians, or 
 Covenanters ; second, the Hamiltonian partj^ ; and third, the 
 Royalists. The Hamiltonian party had turned traitor to the 
 national cause, and secretly concluded a treaty with the King. 
 
9fi HISTORY OF THE 
 
 The Hamiltonians and Royalists, since the ultimate object 
 aimed at by both was the same, readily united. This threw 
 the strict Presl)yterian party in the minority. This was one of 
 the greatest calamities Avhich ever betel the Presbyterian Church 
 of Scotland. It opened the door for errors in doctrine, and 
 paved the way for the introduction of Prelacy. 
 
 AVhen Charles II. ascended the throne of England, made va- 
 cant by the execution of his father, he found the Church of 
 Scotland in a proper condition to become an easy prey to its 
 enemies. To show his resentment to the Puritans, he had the 
 bones of Cromwell, Ireton and Bradshaw exhumed, and, as if 
 still animated with life, hanged upon a felon's gallows aridthen 
 bnried l^eneath it. 
 
 Strong filial affection may be urged as a palliation for thus 
 insulting the dead bodies of men who were his superiors in 
 every respect, and whom he feared while living ; but no exten- 
 uation can be offered in favor of his ponduct toward the Mar- 
 (Uiis of Argyle. This nobleman had placed the crown upon the 
 head of Charles at Scone, soon after the death of his father. 
 
 Immediately after the restoration of Charles 11. , Argyle was 
 earnestly solicited by many of the strict Presbyterian party to 
 go to London and hold a conference with the King in behalf 
 of the church. His personal regard for the King readily in- 
 duced him to undertake the mission. Argyle, suspecting no 
 danger, set out on his journey. He reached London on the 8th 
 of July, only one month after the return of the King, and im- 
 mediately repaired to AYhitehall to salute his sovereign, l^o 
 sooner, however, had the King heard of his arrival, than he 
 ordered Sir William Flemming to apprehend him and convey 
 him to the tower. The ungrateful King caused him to be tried 
 for treason, because he had entered into the Solemn League and 
 Covenant with England. On the 27th of May, 1661, the Chris- 
 tian nobleman's head was severed from his body and fixed upon 
 the toll-booth of Edinburgh. Orders were, in a short time, 
 given to imprison Sir James Stuart, Sir John Chiesley and Sir 
 Archibald Johnston. 
 
 Charles, notwithstanding his former solemn vows and fair 
 promises, showed in no ambiguoas way, Ijy this act, that he 
 hated Presbyterians and Presbyterianism, and the more strict 
 the order the more deadly his hatred toward it. Hence the 
 
ASSOCIATE PRESBYTERY. 9T 
 
 Protesters were more obnoxious to this ungrateful tyrant than 
 any others. In order that he might break the unit}' of these 
 faithful servants of God, the Rev. James Guthrie was indictep 
 for high treason, condemned and executed ; and that terror 
 might be spread among the ranks of the Protestors, his head 
 was iixed on the netherbow of the city of Edinburgh, his es- 
 tate confiscated, and his arms torn down. 
 
 In 1661, a Scotch Parliament was called by the King. This 
 Parliament, during the years 1661 and 1662, removed, as far 
 as was w^ithin the power of man, all that v>'as near and dear to 
 the strict Presbyterians of Scotland. The rescissory act was 
 passed, and all parliamentary acts favoring the work of the 
 Peformation of religion were repealed. 
 
 So sweeping was this rescissory act, that it removed ever}' 
 landmark in church and state. The blow was aimed at the 
 Presbyterian church, but it struck everything that freemen 
 held dear. The pillars upon w^hich rests civil society were dis- 
 placed, and the fair fabric tottered and fell. 
 
 This Parliament was stigmatized as the " Drinking Parlia- 
 ment." The members spent the night in drunken revels, and 
 went reeling and staggering to the Parliament, where they 
 made enactments unworthy of any people possessed of even the 
 lowest degree of civilization. 
 
 During the year 1662 and 1663 near three thousand faithful 
 ministers in England, Scotland and Ireland were ejected from 
 their congregations because they would not accept a form of 
 church government which they regarded as unscriptural, and 
 conform to a mode of worship papal in its origin and papal in 
 all its tendencies. Among these ejected ministers were Donald 
 Cargill, one of the staunch advocates of Peformed Presbyterian 
 j)rinciples, and Henry Erskine, the father of Ebenezer Ers- 
 kine, the leader in the session of 1733. 
 
 During the reign of Charles II. and his brother James II., 
 twenty thousand persons were put to death because they were 
 Presbyterians ; many were subjected to the boot, the thumbkin 
 and the fire-match, while others were banished to America and 
 sold as slaves, and from others the most exorbitant fines were 
 extorted. 
 
08 HISTORY OF THE 
 
 These were truly times that tried men's souls. Many con- 
 formed, and others accepted of indulgences, and by the multi- 
 tude the standard of Presbyterianism was lowered. 
 
 A few would make no compromise with the dominant party. 
 These formed the germ from which, in due time, grew the Re- 
 formed Presbyterian Church. 
 
 As it is difficult to state with absolute precision the exact 
 moment that the cloud which is to water the earth and cause 
 it to bring forth bread for the eater and seed for the sower be- 
 gins to form, so it is difficult to specify the precise day wdien 
 Reformed Presbyterian principles began first to assume a dis- 
 tinctive form. JSTotwithstanding this, we feel safe in naming 
 the year 1679 as the period when the germ from which they 
 sprang beiran to show visible signs of life. This was one of 
 the most eventful years in the history of Scotland. Its records 
 mio-ht, with eminent propriety, be written in blood. A reward 
 was offisred for the apprehension of any non-conforming min- 
 isters, and an order was issued to take John Welsh, Richard 
 Cameron, Thomas Douglass and John Kid, dead or alive. The 
 order provided that "in case these men shall resist they shall 
 be pursued to death, and the officer or soldier who shall kill 
 them shall not be called in question civily or criminally." This, 
 was, by a number of persons, regarded as a declaration of w^ar 
 against these three men. 
 
 Three days after this order was issued, nine daring spirits 
 determined to assassinate one Carmichall, whom Bishop Sharp 
 had employed to exterminate Presbyterianism in Fifeshire. 
 Carmichall, by his brutal cruelties, drove the people to despair. 
 iSTine individuals secretly laid a plan either to put him to death 
 or drive him from the country. Carmichall having heard that 
 some persons were inquiring for him — and as a guilty con- 
 science makes its possessor a coward — kept himself concealed. 
 
 The persons who were looking for him were about to dis- 
 band, when it was learned that Bishop Sharp was approaching. 
 One of the party exclaimed : " Our arch-enemy is delivered 
 into our hands." It was then proposed that they put him to 
 death. One of them, Hackston, was opposed to their laying 
 violent hands on the bishop, but finding his companions deter- 
 mined, he consented to remain with them. 
 
ASSOCIATE PRESBYTERY. 99 
 
 Sharp AYRs then on his ^Yay to London in order to consum- 
 mate a plan which he had devised for the complete destruction 
 of Presbyterianism in Scotland. 
 
 The party having determined to take his life, rode to Magus 
 Moor, about three miles from St. Andrew's. The coach in 
 which was the bishop now came in view. The party rushed 
 forward at full gallop, for the purpose of intercepting it. The 
 bishop, discovering that he was pursued, urged the driver to 
 hasten his speed. 
 
 The iTursuers soon overtook him, when one of them dis- 
 mounted the driver, cut the traces, and put an end to the flight 
 of the miserable bishop. Calling him b}- the name of him who 
 betrayed the Son of God into tbe hand of sinners, he was or- 
 dered to come out of his coach and prepare to die. In the most 
 piteous tones he begged for his life, and clung to his daughter 
 who was accompanying him. The party fired upon him, but 
 without effect. 
 
 It was manifest that so long as the bishop remained in the 
 coach he could not be i»ut to death without taking the life of 
 his daughter. This the party did not desire to do. Again he 
 was ordered to come out of the coach, or they would drag him 
 out. He obeyed, but continued to beg for his life. In the 
 moment of despair he promised to give the men money, to 
 abandon prelacy, and to do any and everything which might 
 be demanded, if they would only spare his life. He was told 
 of his perjury, of his betraying his friends, and of the eighteen 
 years of bloodshed which he had caused. The conscience- 
 smitten primate stood apparently forsaken of God. He was 
 ordered to prepare for death. In this trying moment he was 
 unable to offer up one petition. This caused those who had 
 determined to take his life to stand for a moment appalled. 
 During this moment the despairing bishop crept to Hackston, 
 who had not dismounted, and begged him to interpose in his 
 behalf. Hackston replied : " I shall never lay a hand upon 
 you."' At this instant the party fired and the bishop fell. The 
 party now prepared to depart ; but on looking back and dis- 
 covering that the bishop was still alive, they returned and put 
 an end to his life with their swords. 
 
 This deed, perpetrated by a few individuals, Avhicli the Pres- 
 byterian party never claimed to be lawful, incited the King 
 
100 HISTORY OF THE 
 
 and his vile minions to resolve upon the extermination of all 
 who bore the Presbyterian name. The country was filled with 
 tools of the prelatic party in search of the murderers of Sharp. 
 Houses were searched and the inmates asked " whether they 
 approved of the killing of the archbishop." 
 
 The point at which forbearance ceases to be a virtue and re- 
 sistance becomes a duty, had now been clearly reached. At 
 least, this was the opinion of a few. These were headed by 
 Robert Hamilton, a man, whatever were his defects, of ac- 
 knowledged personal piety. Robert Hamilton and a few 
 others, mostly laymen, thought the time had now arrived 
 when it was their duty to resist the tyrannical usurpations of 
 the dominant party. Richard Cameron, Donald Cargill, and 
 Thomas Douglass, adopted the l)old and defiant sentiments of 
 these men. 
 
 On the 29th of May, 1679, the anniversary of the return of 
 Charles IT., less than one hundred of these friends of civil and 
 religious lil)crty went armed to Rutherglen. Bonfires, in com- 
 memoration of the Restoration, had been kindled. These they 
 extinguished, and burned the acts of Parliament and Council, 
 which devoted the Presbyterians to destruction. In addition 
 to this, they read a Declaration and Testimony of their own. 
 After having afilxed a copy of this paper to the market-cross, 
 they peaceably retired. 
 
 This was a move in advance of the age, and may be regarded 
 as the first public act of the Covenanters or Reformed Presby- 
 terian Church. It produced intense indignation among the 
 prelatic party and led to the battle of Drumclog, in which 
 Graham of Claverhouse was defeated. 
 
 As the Rutherglen Declaration and Testimony is rarely, if 
 ever, met with in modern books, and also contains facts that 
 are worthy of being preserved, but especially since it was de- 
 clared a proclamation of open rebellion, we have concluded to 
 insert it entire : 
 
 •• As the Lord hath been pleased to keep and preserve his interest in this land, 
 by the testimony of faithful witnesses from the beginning, so some in our days 
 have not been wanting, who, upon the greatest of hazards, have added their tes- 
 timony to the testimony of those who have gone before them, and who have 
 suifered imprisonments, finings, forfeitures, banishments, torture and death 
 from an evil and perfidious adversary to the church and kingdom of our Lord 
 Jesus Christ in the land. Now, we being pursued by the same adversary for our 
 
ASSOCIATE PRESBYTEllY. 101 
 
 lives, while owning the interest of Christ, according to his word, antl the Na- 
 tional and Solemn League and Covenants, judge it our duty (though unworthy, 
 yet hoping we are true members of the Church of Scotland), to add our testi- 
 mony to those of the worthies who have gone before us, in witnessing against 
 all things that have been done publicly in prejudice of his interest, from the be- 
 ginning of the work of reformation, especially from the year 1648 downward to 
 the year 1600; but more paricularly those since, as: 
 
 ''1st. Against the Act rescissory for overturning the whole covenanted refor- 
 mation. 
 
 "2d. Against the acts for erecting and estaljlishing of abjured prelacy. 
 
 "8d. Against that declaration imposed upon and subscribed by all jiersOns 
 in public trust, where the covenants are renounced and condemned. 
 
 "4th. Against the Act and Declaration published at Glasgow for outing of the 
 faithful ministers who would not comply with prelacy, whereby three hundred 
 and upward of them were illegally ejected. 
 
 " 5th. Against that presumptuous Act for imposing an holy anniversary day. 
 as they call it, to be kept yearly upon the 29th of May. as a day of rejoicing and 
 thanksgiving for the King's birth and restoration; whereby the appointers have 
 intruded upon the Lord's prerogative, and the observers have given the glory to 
 the creature that is due to our Lord Redeemer, and rejoiced over the setting up 
 and usurping power to the destroying the interest of Christ in the land. 
 
 ''6th. Against the explicatory Act. 1669. and the sacriligious supremacy en- 
 acted and established thereby. 
 
 " Lastly. Against the Acts of Council, their warrants and instructions to. for 
 indulgence, and all other their sinful and unlawful Acts, made and executed by 
 them, for promoting their usurped supremacy. 
 
 "And for confirmation of this our Testimony, Vv'e do this day. being the 
 29th of May. 1679. publicly, at the Cross of Rutherglen, most justly burn the 
 above-mentioned Acts, to evidence our dislike and testimony against the same, 
 as they have unjustly, perfidiously and presumptuously burned our sacred Cov- 
 enants." 
 
 Perhaps the reader may be unable to discover anything very 
 noteworthy in this DcdaraUon and Testimony. Let it l^e re- 
 membered that the men who published this paper were living- 
 in the midst of a people who had not as yel learned that a gov- 
 ernment could exist without a king, and who believed that the 
 king was head of the church. However far the sentiments of 
 the Rutherglen Declaration are behind those of the present 
 age, they were as much in advance of those of the ago in which 
 they were penned. 
 
 The Presbyterians now became divided, and every event 
 which transpired only served to make the lino of separation 
 more distinct. 
 
 This division was attended with many misfortunes. To it 
 may be traced the unfortunate affair at Bothwell Bridge ; but 
 in the end it was productive of great good. The nation, with- 
 
102 HISTORY OF THE 
 
 out acknowledging it, linall}' adopted, at least in part, the sen- 
 timents of the Covenanters, and drove the race of Stuarts from 
 the throne of England. 
 
 On the 3d of June, 1680, the Covenanters, in the Qaeens- 
 ferry Paper, as it is called, uttered a sentiment, which, near 
 one hundred years afterward, was full\' evolved in America. 
 This is it : 
 
 •■ We do declare tiiat we shall set up over ourselves, and over what God shall 
 give us power of, government and governors according to the word of God; — 
 that we shall no more commit the government of ourselves and the making of 
 laws for us to any one single person, this kind of government being most liable 
 to inconveniences, and aptest to degenerate into tyranny." 
 
 There is rebellion in this. It is the lano-aage of men struo-- 
 gling to be free. It contains republican sentiments expressed 
 in strong language. The principle upon which it is based, is 
 that "every immoral constitution is disapproved of by God; 
 and no man ought to swear allegiance to a power which God 
 does not recognize." 
 
 After the Rutherglen and (Queen's Ferry Declarations^ the 
 Covenanters kept themselves aloof from all except their own 
 party. They were few in number, and had but three ministers 
 — Richard Cameron, Donald Cargill and Thomas Douglass. The 
 two former were the most zealous, and the iirst was the ac- 
 knowledged leader. Hence the Covenanters received the name 
 of Cameronians. Cargill was a bold and fearless man. On the 
 17th of September, 1680, in the presence of a large congrega- 
 tion, he fearlessly excommunicated from the privileges of the 
 visible church the King, the Duke of York, the Duke of Mon- 
 mouth, the Duke of Lauderdale, the Duke of Rothes, General 
 Dalziel and Sir George McKenzie. 
 
 Cameron fell at Airdsmoss, on the 22d of July, 1680 ; but 
 Cargill took the blood-stained standard from the field and 
 bore it aloft until he was captured, and then, having been soon 
 after condemned of high treason, was executed at Edinburgh, 
 on the 27tli of July, 1681. 
 
 The Covenanters were now without a minister ; but the soci- 
 eties sent over to Holland a number of young men to be edu- 
 cated with a view to entering the gospel ministry. So rigidly 
 Presbyterian, were these Society people or Cameronians, that 
 
ASSOCIATE PRESBYTERY. 103 
 
 they ^voukl not recognize an}- one as a nnnister of the New 
 Testament church ^vho had not been regularly ordained bj' a 
 presbytery. 
 
 They had severed all ecclesiastical connection ^vith what 
 they regarded the corrupt church of Scotland, and consequent- 
 ly were dependent upon foreign churches for ministerial ordi- 
 nation. In due time God raised up Alexander l*eden, James 
 Renwick, Alexander Shields, Thomas Boyd and David Hous- 
 ton to minister to the Cameronians in holy things. 
 
 Alexander Peden died on the 26tli of January, 1686. "He 
 was," says one who was able to judge, "a singularl}' j»ious 
 man." This did not protect him from the cruelties of the 
 prelatic party. On the contrary, it maddened their hatred into 
 a diabolical frenzy. When he died, he was privately buried 
 by David Boswell, in the church of Auchinleck; but the sol- 
 diers, by whom he had been driven from mountain to moss, 
 having learned the place of his interment, exhumed his bones 
 iifter the\^ had lain in the grave for forty days, and took them 
 to Cumnock and buried them at the foot of a gallows. 
 
 James Renwick, who was ordained by the Classis of Griinin- 
 gen to the full work of the gospel ministry, returned to Scot- 
 land, and for a period of five years was faithful in preaching 
 Christ and him crucified to the persecuted. Cameronians. On 
 the 17th of Februar}', 1688, in the twenty-sixth year of his 
 age, and the sixth of his ministry, he was put to death for his 
 devotion to the crown-rights of Jesus and his Republican prin- 
 ciples. The charge against him is in these words: 
 
 '• You. James Renwick, have shaken off all fear of God and respect and regard 
 to his majesty's authority and laws; and having entered yourself into the soci- 
 ety of some rebels of raost damnable and pernicious principles, and disloyal prac- 
 tices, you took upon you to be a preacher to those traitors, and became so 
 desperate a villain, that you did openly and frequentlj- preach in the fields, de- 
 claiming against the authority and government of our sovereign lord, the King, 
 denying that our most gracious sovereign. King James the Seventh, is lawful 
 King of these realms, asserting that he was an usurper, and that it was not law- 
 ful to pay cess or taxes to his majesty; but that it was lawful and the duty of 
 subjects to rise in arms and make w^ar against his majesty and those commis- 
 sioned by him."' 
 
 This indictment states the truth so far as denying the autho- 
 rity of King James was concerned. One political principle of 
 the Cameronians was that the abuse of power abrogates the 
 right to use it. They boldly declared that. James II. of Eng- 
 
104 HISTORY OF THE 
 
 land, and VII. of Scotland, by his abuse of power, had for- 
 feited all title to the crown, and that it should be conferred on 
 the Prince of Orange. This principle all Protestants adopted, 
 to a limited extent, at the Revolution of 1688, and drove the 
 Stuarts from the throne of England. 
 
 After the death of Renwick, the gospel was preached and 
 the sacraments administered among the Society people, until 
 the time of the Revolution, by Shields, Linning and Boyd. 
 Before this, however, a few individuals in Ireland had espous- 
 ed the Cameronian principles. These were ministered unto by 
 David Houston. 
 
 On the settlement of the Prince of Orange and the reestab- 
 lishing of the Presb3'terian Church of Scotland, Shields, Lin- 
 ning and Boyd went into the iSational church. Houston only 
 remained true to his principles, but he seems not to have had 
 much influence with the societies. This being the case, the 
 Cameronians were left almost without a minister. 
 
 In this condition they remained for a period of sixteen years. 
 During this time they continued to meet in societies and re- 
 new the covenants which their fathers had made with God. 
 The Sabbath was remembered and kept holy by these pious 
 people. Their children were brought up in the nurture and 
 admonition of the Lord. The older and more experienced in- 
 structed the young ; and notwithstanding they never waited 
 upon the ministry of any of the clergy, they made greater at- 
 tainments in religious knowledge than those who did. 
 
 To many it may seem strange that the covenanters did 
 not go into the Presbyterian Church of Scotland, as restored 
 and reoro-anized under William the Prince of Orano-e. For 
 this they were, at the time, greatly abused, and .ever since, 
 they have by a certain class of the human family, been held 
 up to the world as a set of narrow-minded bigots. 
 
 No doubt these people exhibited a culpable amount of stub- 
 bornness, and sometimes magnified motes into mountains ; but 
 when all the facts are investigated, they present an example of 
 unparallelled consistency. The Prince of Orange was a Pres- 
 byterian, but he apostatized, and becoming the head of the 
 Church of England, exercised supreme control over the Church 
 of Scotland. Episcopacy was established in England and Ire- 
 land, and Presbyterianism was simply permitted in Scotland 
 
ASSOCIATE PRESBYTERY. 1U5 
 
 for IK) other, and no better reason than that it was agreeable to 
 the people. The prerogative to convene and dissolve the Gen- 
 eral Assembly was vested in the King's commissioner. Tfie 
 Societv people claimed that the King might convene the Gen- 
 eral Assembly of the church, in extraordinary cases, for tlie 
 purpose of giving him advice ; but further than this he had no 
 Scriptural authority to go. 
 
 It was the misfortune of these Society people that they were 
 in advance of the age in which they lived. Their notions of 
 Presbyterianism w^ere clear and correct. It is not claimed that 
 they never erred, even in the application of their own princi- 
 ples. Neither is it denied that they sometimes pushed their 
 principles too far, and thus ran into extremes. 
 
 It is a fact that they did not enter the Presbyterian church 
 after the Revolutionary Settlement. They were not led by 
 their ministers ; for all the ministers, except one — Houston — 
 deserted the people and joined the Established church. 
 
 From the death of James Renwick, in 1688, to 1707, these 
 devoted people were without a living ministry. 
 
 Soon after the martyrdom of Cargill, they began to form 
 themselves into societies for religious worship, and in the lat- 
 ter part of 1681, a general meeting of these societies, by depu- 
 ties, convened at Logan House, in the parish of Lesmahgow, 
 Lanockshire. These societ}^ meetings were greatly blessed by 
 the King and Head of the church for the good of these despised 
 people. 
 
106 HISTORY OF THE 
 
 CHAPTER V. 
 
 REF(JRMED PRESBYTERIANS. CONTINUED.— The Rev. John McMillan 
 Adopts the Sentiments of the Cameronians — Is Deposed — Covenanters im- 
 properly called M"Millanites — McMillan's Congregation Cling to Him — Gen- 
 eral Meeting of the Society People, in October. 17()() — Call Presented to Mr. 
 McMillan — Begins His Pastoral Labors in 1707 — Union of England and 
 Scotland — Society People Opposed the Union — The Rev. John McNeil Joins 
 the Society People — Protestation and Testimony of the United Societies — 
 Sanquhar Declaration — Objections to the Union of England and Scotland — 
 Protestation and Appeal — Religious and Political Parties in Scotland — 
 Friends of the Pretenders and Foes of the House of Hanover — Renewing the 
 Covenants — The Rev. John McMillan Defective as an Organizer — John Mc- 
 Neil never Ordained -Efforts to Organize a Presbytery — Adamson. McHen- 
 dry. Taylor and Gilchrist Deposed — Society People Attempt to Form a Union 
 with them — Also, with the " Marrow" Men — Thomas Nairn Leaves the Asso- 
 ciate Presbytery and Joins the Society People — The Reformed Presbytery 
 Constituted, August 1st. 1743 — Nairn Returns to the National Church — Doc- 
 trines of the Society People — Political Opinions — Covenanters come to Amer- 
 ica — Sent to New Jersey — Lord Pitlochy — Covenanters Scatter over the Coun- 
 try — Their Number and Places of Residence in Scotland— Begin to Emigrate 
 to America — Form Societies in America — First General Meeting at Middle 
 Octoraro. March 4th. 1744 — Covenanters Joined by Rev. Alexander Craighead 
 — Mr. Craighead's Difficulties — His Congregation Called "Craighead Soci- 
 ety'" — Mr. Craighead Publishes a Pamphlet — Thomas Cookson Complains to 
 the Synod of Philadelphia — The Synod Condemn the Pamphlet — The Rev. 
 John Cuthbertson Comes to America — Mr. Cuthbertson's Labors- First Com- 
 munion — The Rev. Alexander McDowell and Mr. Cuthbertson Lal>or Togeth- 
 — Revs. Linn and Dobbin Come to America — Reformed Presbytery Consti- 
 tuted — Synod Organized — Division in the Synod. 
 
 Ih 1703, John McMillan, a minister of the Church of Scot- 
 land, adopted, at least in part, the opinions of the Cameronians. 
 For this he was tried and condemned and deposed from the 
 gospel ministry. The charge brought against him was that 
 he held anti-government principles. 
 
 From John McMillan the Covenanters were formerlj', in re- 
 proach, called " McMillanites ;" but in no proper sense can it 
 be said that John McMillan is the founder of the Covenanter 
 or Reformed Presbyterian chm-ch. Instead of the Society Peo- 
 ple or Cameronians adopting the opinions of John McMillan, 
 he adopted the opinions of the Society Peojtle, and that not at 
 
ASSOCIATE PRESBYTERY. 107 
 
 once, but gradually. Immediately after lie was deposed, the 
 effort was made to drive him away from the coHgregation of 
 Balmaghie, of Avhich he was pastor. The people, to a man, 
 clung with ardent attachment to their pastor, whom the}^ dear- 
 ly loved. For some time Mr. McMillan abstained from the ex- 
 ercise of his ministry ; but despairing of ever being able to 
 secure an impartial hearing in the courts of the Established 
 Church of Scotland, he resumed his ministerial labors ; not in 
 the Church of Scotland, however, but among the Society Peo- 
 ple. 
 
 In October, 1706, a general meeting of the Society People 
 was held at Crawford-John. At this meeting a call was pre- 
 sented to Mr. McMillan to labor among them. This call was not 
 gotten up hastily. It seems that the matter had been under 
 •consideration for several years, and the call was not presented 
 at this meeting until it had been thoroughly discussed b}' the 
 people. Mr. McMillan accepted the call, but for some reason 
 that \ye have not been able to discover, did not begin his pas- 
 toral labors among the Society People until December, 1707. 
 
 It should be mentioned in this place, that in this year (1707) 
 the union of England and Scotland was consummated. For 
 fully one hundred years this matter had been under considera- 
 tion. From the time of James VI the two nations had been 
 governed bj' one monarch, but each had its own parliament 
 iind national laws. In 1707 the two nations were united and 
 the Scotch parliament was abolished. This union was far from 
 being agreeable to the whole Scotch nation. Among those who 
 opposed the union were the Societ}^ peoi)le. While negotia- 
 tions were going on, they opposed the contemplated union, and 
 «fter the Scotch parliament had risen, never again to be seated, 
 they protested against what had l^een done. 
 
 About this time John McISTeil, who had been deprived of his 
 license, because of his opposition to the course pursued by both 
 church and state, attached himself to the Society People. Un- 
 der the inspection of McMillan and McXeil a paper was drawn 
 up by some of the Society People, which bears the following 
 title : " Protestation and Testimony of the United Societies of the 
 Witnessing Remnant of the Antipojrish, Antiprelatic^Antierastia.n., 
 Anti sectarian^ true Presbyterian Church of Christ in Scotland, 
 against the sinful Incorporating Virion with England and their 
 
108 HISTORY OF THE 
 
 British Parliament^ Concluded and EstedjUshed May, 1707." This 
 paper was published at Sanquhar, on the 22d of October, 1707. 
 It is known as the "Sanquhar Declaration," and was the third 
 of the kind which had been published. It is still a standard 
 document amontr Eeformed I'resbyterians, and eets forth very 
 clearly the views held b}' the Cameronians. 
 
 The objections to the union of England and Scotland, as stated 
 in the "Sanquhar Declaration," may be arranged under tvro 
 heads : First, Because, by a union with England, Scotland loses 
 her national identity ; or, in the language of the Declaration 
 itself: "By this incorporating union with England in their 
 sinful terms, this nation (Scotland) is debased and enslaved, its 
 ancient independency lost and gone; t\\e jxirliainentary power 
 dissolved, which was the very strength, bulwark and basis of 
 all liberties and privileges of persons of all ranks ; of all man- 
 ner of courts and judicatories, corporations and societies with- 
 in this kingdom, all which now must be at the disposal and 
 discretion of the BritiJi Parliament.'' Second, That b^' the 
 union, the second Article of the Solemn League and Covenant 
 was violated. The reasoning runs thus: The second Article of 
 this Solemn League and Covenant binds those taking it to "'-en- 
 deavor the extirpation of i»opery, prelacy, superstition, heresy, 
 seism." &e. The established Church oi England is prelatic in 
 its government; therefore, all who are in favor of the union 
 of England and Scotland, tacitly assent to prelacy, and thus vio- 
 late the second Article of the Solemn League and Covenant. 
 
 In September, 1708, another paper, entitled "Protestation, 
 Declinature and Appeal," was prepared and signed by Mr. Mc- 
 Millan and Mr. McXeil. In this paper, Avhich in a literary 
 l^oint of view is inferior to the Sanquhar Declaration, Mr. Mc- 
 Millan and Mr. ^MclN^eil declare their firm and unfaltering at- 
 tachment to the standards of the Church of Scotland and lift 
 up their testimony against the defections of the times in both 
 church and state. 
 
 At this time, or soon after, Scotland became the scene of vio- 
 lent religious and political parties. The papal party were, by 
 no means, favorable to the house of Hanover, from which, it 
 was correctl}'' judged, Avas to sjiring the future sovereigns of 
 England. They were anxious that the race of Stuarts be re- 
 stored, and hence they were the zealous but cautious friends 
 
ASSOCIATE PRESBYTERY. 109 
 
 of the Pretender. The Episcopal clergy of Scotland, who, in 
 immorality were not a whit behind the papal priests, threw the 
 weight of their influence in favor of the Pretender, whom, in 
 pitying accents, they styled "the lineal heir of our crown." 
 These, under the cloak of the name Protestant, affirmed that 
 the Protestant successor to the throne of England was as much 
 of a papist as the Pretender, and he was a pagan besides. By 
 them it was falsely asserted that he "communicated thrice a 
 year with the Romish church and sacrificed to the devil." 
 
 The wise saw this fraud, but the unwary were deceived, and 
 the Protestant succession was regarded with contempt by the 
 unsuspecting. Staunch Protestants regarded these vile fabri- 
 cations as a gross insult. Again John McMillan and John Mc- 
 Xeil felt it their duty to take a more decided stand than they 
 had done heretofore against papistry and prelac3^ 
 
 At a general meeting of the Societies, at Crawford-John, in 
 May, 1712, what they had previously done in advancing Refor- 
 mation principles, was approved, and the 23d of July was ap- 
 jDointed as the time for again making a public acknowledgment 
 of sins and renewing the covenants. On the appointed day, 
 the great mass of the Society People met at Auchinsaugh, near 
 Douglass. Mr. McMillan began the work of the day with prayer 
 for special assistance. After an exhortation by Mr. McMillan 
 a sermon was preached by Mr. McXeil. On the next day Mr. 
 McMillan preached, and read the acknowledgment of sins, which 
 had been read on the previous day. Then followed the "en- 
 o-agement to duties." 
 
 These were solemn occasions. The people stood up, and with 
 their right hands pointing to heaven, solemnly pledged them- 
 selves to be for God and not for another. Truth demands that we 
 say that the Society People were equally opposed to both the 
 house of Stuart and the house of Hanover. They would join 
 neither party. This exposed them politically to the reproach 
 of papists and Protestants. 
 
 Unfortunately, they lacked liarmony among themselves. 
 With all due deference to the memory of John McMillan, we 
 are compelled to say that he was defective as an organizer. It 
 is true that he had great difficulties to contend with. The peo- 
 ple with whom he was associated were men and women who 
 thought for themselves. It was impossible to drive them into 
 
110 HISTORY OF THE 
 
 any measure, and it was no easy matter to lead them. Many 
 of them were intellectually superior to both John McMillan. 
 and John McNeil. The Sanquhar Declaration demonstrates^ 
 this assertion.. 
 
 The great difficulty thesp. Society People had to contend with, 
 durino; the orreater part of Mr. McMillan's life, -vVas the fact 
 that although they were Presbyterians of the strictest sort, 
 they had no presbytery. John McXeil, so far as we have been 
 able to discover, never w^as ordained. John McMillan was a 
 frail man — so frail that he could not, for man}- years, dispense 
 the sacrament of the Lord's Supper. 
 
 To remedy these evils they labored diligently to restore har- 
 mony among themselves ; but, unfortunately, without a pres- 
 byter}^ this could not be effected. The removing of one diffi- 
 culty generally introduced another. 
 
 That they might be enabled to organize a presbytery, they, 
 or at least a portion of them, insisted that some of their own 
 number should accept ordination nt the hands of Mr. McMil- 
 lan and the session, on the call of the people. Under the pecu- 
 liar circumstances this, we suppose, would have been no viola- 
 tion of Presb3terian principles. Some things are lawful in a 
 formative church which would not be in a church fully organ- 
 ized. In this, however, they could not, or did not, agree, and 
 no one was ordained. 
 
 During this period in the history of the Established Church 
 of Scotland, there were several ministers who, because of their 
 opposition to the many innovations which were creeping into 
 the church, were deposed from the exercise of their ministerial, 
 functions. Among these may be mentioned Adamson, Mc- 
 llenry, Taylor and Gilchrist. With these the Society People 
 honestly attempted to form a union, and thus put the church 
 in a working condition. 
 
 They also made a laudable effort to form a union with the- 
 " twelve Marrow men," or the twelve individuals who espoused 
 and defended the doctrines of grace as stated in the work enti- 
 tled the 3Iarrow of 31odern Divinity. In these praiseworthy 
 efforts they were unsuccessful. 
 
 For a period of more than one-third of a century, John Mc- 
 Millan was the only ordained minister who had the moral 
 
ASSOCIATE PRESBYTERY. HI 
 
 couras^e — rather should we not say the faith — to advocate pub- 
 licly the principles held by the Society People. 
 
 John McMillan presents an example of moral heroism un- 
 exampled and unparalleled in the history of the world. Both 
 he and the people among whom he labored were treated with 
 disrespect — nay, with scorn and contempt — by both church 
 and state. Xotwithstanding this, they were a power in the 
 land ; and genuine Presbyterianism in every part of the world 
 is gradually verging towards the high opinions held by these 
 persecuted people. 
 
 The Rev. Thomas Xairn, a member of the Associate Pre-^- 
 bytery, having adopted the sentiments of the Cameronians re- 
 specting civil government, became involved in a difficulty with 
 the presbytery. The result was that Mr. Xairn renounced the 
 authority of the Associate Church and joined the Cameronians. 
 
 On the 1st of August, 1743, John McMillan and Thomas 
 Xairn met, and with the usual formalities constituted them- 
 selves into a presbytery which they called the Reformed Pres- 
 bytery. It is true that Xairn, who seems to have been a 
 restless spirit, left the Reformed Presbytery, which he had as- 
 sisted in constituting, and returned to the Established Church 
 of Scotland. In this case, as in every other, it is demonstrated 
 that truth and right are not dependent upon men alone for 
 their perpetuation, but upon the will of God. 
 
 The Reformed Presbytery, as we have seen, having been 
 regularly organized in 1743, continues, with some slight mod- 
 ifications, unto this day. It never was strong in the popular 
 sense of the word ; neither did it ever show signs of rapid 
 growth. This, no one at all acquainted with human nature 
 and the doctrines and practices advocated by the Reformed 
 Presbyterian Church, would expect. Its doctrinal standards 
 were too high, and its practical requirements too rigid to be at 
 all palatable to the mass of the human family. Xotwith- 
 standing all this, the Reformed Presbyterian Church has been, 
 since its organization, a mighty power in the world. It stands 
 among all other Christian denominations like a gnarled oak in 
 a forest of dwarfed undergrowth. 
 
 The doctrines held by the Society People, both before their 
 organization and after it, were those contained in the ^Vest- 
 minster Confession of Faith, and in the Larger and the Shorter 
 
112 HISTORY OF THE 
 
 Catechisms. In politics they were Republicans of the most 
 ultra sect. They had suffered so much from Kings and Queens 
 that they cherished a morljid hatred to monarch}- in all its 
 forms. 
 
 We cannot more clearly, and certainly not more truthfully, 
 set forth the peculiar political views of the Reformed Presbj'- 
 terians or Society People than by quoting their own language : 
 
 •• The Presbytery testifies against and condemns that principle that the Chris- 
 tian people of God ought to give explicit acknowledgment of, and implicit sub- 
 jection and obedience to. whatever civil authority (though most wicked and 
 unlawful) the Lord, in his holy providence, may, for the trial and punishment 
 of his church, permit a backsliding people to constitute and set up, without re- 
 gard to the precepts of his word. And they hereby reject whatever, in ojDposi- 
 tiou to the Church of Scotland, does justly and in its own nature imply, a vol- 
 untary and real acknowledgment of the lawfulness of the title and authority of 
 an anti-scriptural, anti-covenanted and Erastian government, constituted upon 
 the ruin of a scriptural, covenanted reformation." 
 
 So for as is positively known, the iirst Covenanters or " So- 
 ciety People " who came to America were those banished from 
 Scotland in the year 168.3. " About two hundred were arrested 
 and thrust into prison, because of their supposed connection 
 with the invasion of the Duke of Argyle. After having suf- 
 fered greatl}^ in the places of their confinement, Dunnotter 
 Castle and Bass-Rock, they, together with many others, were 
 put on board a vessel ready to sail for ISTew Jersey. The}' 
 sailed from Leith, in the JRichard Hutton, on the 5th of Sep- 
 tember, and arrived in Xew Jersey about the middle of Decem- 
 ber. The people of J^ew Jersey, near the coast, mistaking 
 them at first for banished convicts, treated them harshly. "A 
 little way up the country there was a town where there was a 
 minister settled, and the inhabitants there were very kind to 
 them. When they had information of the prisoners' circum- 
 stances, they invited all who were able to travel to come and 
 live with them, and sent horses for such as were not, and en- 
 tertained them that winter freely and with much kindness." 
 
 These prisoners had been given to George Scot, Lord of Pit- 
 lochy, but Pitlochy died on the passage, and the prisoners fell 
 into the hands of his son-in-law, Johnston. 
 
 In the spring of 1686, Johnston caused all the prisoners to 
 be cited before a court of the province. The jury decided that 
 these prisoners had bargained with Pitlochy, not Johnston, 
 
ASSOCIATE PRESBYTERY, 113 
 
 '" for money or service, and, therefore, according to the laws of 
 the country they were assoiled.'^ 
 
 Some of these exiled covenanters remained in ISTew Jersey; 
 some went to 'Sew England ; some of them to Pennsylvania ; 
 and some of them, in after 3^ears, to South Carolina. 
 
 The number of Covenanters in Scotland nev.er was very large. 
 They resided mainly in the shires of Ranark, Renfrew, Ayr, 
 Dumbarton, Stirling, IS'ithsdale, and the Stewartrics of Annan- 
 dale, Wigton, Kirkcudbright, the Lothians, and Bathgate. 
 After 1685, they began to emigrate to America, and their num- 
 ber in America soon became equal, or nearly equal, to that in 
 Scotland. In America, as in Scotland, they organized societies ; 
 and although for a long time destitute of a minister, they pre- 
 served the forms of religion and adhered firmly to the reforma- 
 tion standards of the Church of Scotland. 
 
 These societies were scattered over a large tract of country, 
 or rather, some of them were at a great distance from the rest. 
 The larger number of them were, as well as can be ascertained 
 at this late day, in Pennsylvania; but there were societies in 
 several other States. In every community in which there were 
 two or three families, they organized themselves into what was 
 called a society or correspondence. These societies or corres- 
 pondences all met together by representation annually or semi- 
 annually, very much as a presbytery or synod. This was called 
 the General Meeting. The first General Meeting of which, 
 so far as is known, any tecord remains, was at Middle Octoraro, 
 March 4, 1744. There were present fourteen delegates, repre- 
 senting seven societies. The Rev. Alexander Craighead was 
 chosen President of this General Meeting. 
 
 The history of Mr. Craighead's connection with the " Society 
 People" is involved in very considerable obscurit}'. It is not 
 certain when nor where he was born. The probability is that 
 he was born and educated in Ireland. It is generally supposed 
 that he was the son of the Rev. Thomas Craigliead. He was 
 licensed by the Presbytery of. Donegal (Presbyterian) on the 
 8th of October, 1734, and ordained and installed pastor of 
 Middle Octoraro, on the 18th of November, 1735. He very 
 soon became involved in a difficulty with some of his people 
 and with some of the neighboring pastors. His difficultv" with 
 the latter was that he " carried the gospel to the people of Xew 
 
 9 
 
114 HISTORY OF THE 
 
 London, in opposition to the wishes of tlie minister, the session 
 and most of the congregation.'"" Some of the people of his pas- 
 toral charge complained that he required them to adopt the 
 Solemn League and Covenant when having tlieir children bap- 
 tized. 
 
 When he first began to insist upon the adoption of the Sol- 
 emn League and Covenant is not certainl}- known ; but it 
 must have been very soon after his ordination^ from the fact 
 that in the latter })art of 1740 he withdrew from the presby- 
 tery. His case came up before the synod in May 1741, and 
 after several days, or parts of days, had been spent in consid- 
 ering it, the matter was finally lost sight of by a protest 
 brought in by the Rev. Robert Cross. 
 
 It is probable that during all the time that his case was be- 
 fore the presbytery and synod, and even before this time, Mr. 
 Craighead had been associated with the " Society People." 
 The General Meeting of the societies to which reference has 
 alread}' been made, was certainly in the church of which he 
 was pastor, and at least a respectable portion of his congrega- 
 tion held like views with himself. The evidence of this is the 
 fact that his congregation is called the " Craighead Societ}'," 
 and sent two representatives, Robert Laughhead and Josiah 
 Kerr. 
 
 Mr. Craighead entertained the peculiar views of the Society 
 People concerning civil government. Those opinions were 
 oftensive both to the denomination with %vhich he was con- 
 nected and to the civil officers. In the language of Foote, "He 
 w^as ahead of his ministerial brethren in Ptmnsylvania in his 
 views of civil government and religious liberty." Some time 
 previous to 1743, Mr. Craighead published a pamphlet, the 
 nature of which is not now certainly known, but it certainly 
 was exceedingly offensive to the civil authorities. Thctmas 
 Cookson, one of his majesty's justices of the peace for Lancas- 
 ter county, in the name of the Governor, brought the subject 
 matter of this pamphlet to the attention of the Synod of Phila- 
 delphia, at its meeting in the spring of 1743. The s\mod hav- 
 ing suspended its regular business, gave its undivided atten- 
 tion to the consideration of this pamphlet. Mr. Craighead 
 was not present. After due consideration, the synod " unani- 
 mously agreed that it (the pamphlet) was full of treason, sedi- 
 
ASSOCIATE PRESBYTERY. 115 
 
 tion and distraction and grievous perverting of the sacred 
 oracles to the ruin of all Societies and civil government, and 
 directly and diametrically opposed to our religious principles, 
 as we have, on all occasions openly and publicly declared to 
 the world; and we hereby unanimously, with the greatest sin- 
 cerity, declare that we detest this paper, and with it all princi- 
 ples and practices that tend to destroy the civil or religious 
 rights of mankind, or to foment or encourage sedition or dis- 
 satisfaction with the civil government that we are now under, 
 or rebellion, treason, or anything that is disloyal. And if Mr. 
 Craighead be the author, we know nothing of the matter.. 
 And we declare that he hath been no member of our Society 
 for some time past, nor do we acknowledge him as such.'' 
 
 It is most evident, from this declaration, that Mr. Craig- 
 head's pamphlet was of a political and not of a religious char- 
 acter. It is further evident that the Synod of Philadelphia 
 was loyal to the crown, while Mr. Craighead, like the Cove- 
 nanters, was disloyal and rebellious. 
 
 Although Mr. Craighead cooperated with the Covenanters, 
 he never was a member of the Reformed Presbyterian Church. 
 The exact length of the period of his cooperation cannot be 
 lixed with absolute certainty. Perhaps it was not more than 
 ten years, and, actively, a much shorter time than that. 
 
 After leaving the Covenanters, he made ap[>lication, as will 
 be seen in the proper place, to the Anti-Burghers of Scotland. 
 The first Covenanter or Reformed Presbyterian minister who 
 came to America was the Rev. John Cuthbertson, a native of 
 Scotland. He was ordained to the full work of the gospel min- 
 istry some time previous to the year 1750, since at that time 
 he was Moderator of the Reformed Presbyterian Presbyteiy. 
 Very soon after this, probably the same year, he and Thomas 
 Cameron were sent as missionaries by the presbytery to which 
 they belonged to Ireland. This, so far as can be learned, is 
 the date at which the Reformed Presbyterian Church began 
 its missionary labors in Ireland. It is rather remarkable that 
 John Cuthbertson should be the first Reformed Presbyterian 
 missionaiy both to Ireland and America. 
 
 Mr. Cuthbertson landed in America on the 5th of August, 
 1751, and on the 9th of tlie same month, at the house of Joseph 
 Ross, near the line that divides Pennsylvania from Maryland, 
 
116 HISTORY OF THE 
 
 preached the first sermon ever preached in America bj a Re- 
 formed Pi-esbyterian minister. Previous to the arrival of Mr. 
 Cuthhertson there were fifteen or twenty societies in eastern 
 Penns^-lvania. We have no means of ascertaining the exact 
 number in any of the other States. 
 
 For a period of about twenty-three years Mr. Cuthhertson 
 labored among the far-scattered societies of Eeformed Presby- 
 terians in America. The greater part of his preaching was 
 done in private houses, but it is highly probable that even be- 
 fore his arrival some of the societies had erected houses of 
 worshiix 
 
 The labors, both physical and mental, of Mr, Cuthbertson 
 during the first year of his residence in America, were simply 
 ii:iarvelous. He preached one hundred and twenty days ; rode 
 on horseback. over mountains and hills, often fording swollen 
 creeks and deep rivers, nearly twenty-five hundred miles ; bap- 
 tized one hundred and ten children, and married ten couples. 
 His public services at each one of his preaching stations gen- 
 erally consumed from four to five hours. On the 23d of Au- 
 gust, 1752, he for the first time after coming to America, ad- 
 ministered the sacrament of the Lord's Supper. The exercises 
 on this occasion consumed nine hours. Six or eight persons 
 were, on examination, admitted to membership, and two hun- 
 dred communed. 
 
 During the whole oH the twenty-three years that Mr. Cuth- 
 bertson labored alone, his work, instead of decreasing in 
 amount, increased; and instead of becoming lighter, became 
 more burdensome. 
 
 It is proper to be mentioned in this place that while it has 
 been said that the Rev. John Cuthbertson was. the first Re- 
 formed Presbyterian minister who came to America, this is 
 true only so far as well-authenticated and specific facts show. 
 AVhen, in 1685, the Covenanters landed in America, they were 
 kindl}^ received by a minister of the gospel who seems to have 
 held similar views with themselves. I^ot only so, but in Con- 
 necticut, in 1759, Mr. Cuthbertson met with a Mr. Alexander 
 McDowell, who, "ive are led to believe, was a Reformed Presby- 
 terian minister. On several occasions Mr. McDowell preached 
 for Mr. Cuthbertson, and assisted him in administering the 
 sacrament of the Lord's Supper in October, 1761. More than 
 
ASSOCIATE PRESBYTERY. 117 
 
 this: One of the Reformed Presbyterian congregations, prob- 
 ably Rock Creek, (now Gettysburg,) made out a call for Mr. 
 McDowell. It is clear that both Mr, Cuthbertson and the lay 
 members of the Reformed Presbytery held Christian commun- 
 ion with Mr. McDowell in the sacrament of the Lord's Supper. 
 This, we suppose, they would not have done had Mr. Mc- 
 Dowell not been a Reformed Presbyterian. Xeither would 
 they have invited him to become their pastor. 
 
 There is another fact in this connection which is worthy of 
 note. When Mr. Cuthbertson, in 1759, went to Connecticut, 
 he says he preached in a "meeting-house," implying that it 
 was a Reformed Presbyterian Church. This house of worship 
 was in Pelkham. About Mr. Alexander McDowell we know 
 nothing more than the above fact, except that he lived east of 
 the Connecticut river. 
 
 In addition to Mr. McDowell there was a Mr. McClelland, 
 who frequently and at several places assisted Mr. Cuthbertson 
 on sacramental occasions. Mr. Cuthbertson first mentions his 
 name in connection with dispensing the sacrament of the Lord's 
 Supper at Octoi-aro, in April, 176(3. Of this Mr. McClelland 
 we know nothino; further than that ^h\ Cuthbertson not being 
 altogether satisfied with him, he went to Xew England. 
 
 From the facts stated with regard to ^Messrs. McDowell and 
 McClelland, we are safe in concluding that they both were 
 either Reformetl Presbyterians, or most positivel}^ in hearty 
 sympathy with Reformed Presbyterians. At that time Re- 
 formed Presbyterians were not accustomed to hold either min- 
 isterial or Christian communion with any but Reformed l*res- 
 byterians, or those in avowed sympathy with Reformed Pres- 
 byterians. 
 
 Early in 1774, the Rev. John Cuthbertson was joined by the 
 Revs. Matthew Linn and Alexander Dobbin, missionaries sent 
 out by the Reformed Presbyterian presbytery of Ireland. 
 
 On the 9th of March, 1774, Messrs. Cuthbertson, Linn and 
 Dobbin met at Paxton, Daupbin county. Pa., and took into 
 consideration the propriety of organizing themselves into a 
 presbytery. On the next day, the lOtli of March, 1774, they 
 again rnet, and in due form consummated the organization 
 concerning which they had deliberated on the previous day. 
 
118 HISTORY OF THE 
 
 During the year 1774 there were three meetings of the pres- 
 bytery. The first, after its organization, was at Gettysburg, 
 on the 23d and 24th of May. The next was "at George Gra- 
 ham's, Pequa, on the 23d and 24th of November, and the third 
 at Philadelphia on the 26th of I^ovember. 
 
 AVhen, in 1782, the Associate Reformed Church was organ- 
 ized, there were only five Reformed Presbyterian ministers in 
 America, viz: John Cuthbertson, Matthew Linn, Alexander 
 Dobbin, AVilliam ^Martin and David Telfar. Mr. Martin was 
 under suspension and did not go into the union. A minority 
 of the people did not coalesce with the Associate Presbytery. 
 These applied to the judicatories of the motlier country and 
 from them received ministerial aid. The fragments of the old 
 congregations were gathered up and new ones organized, and 
 the Reformed Presbj'terian Church srill has an existence in 
 America. 
 
 In 1809, " The Synod of the Reformed Presbyterian Church 
 in America " was constituted. About the year 1830, a contro- 
 versy sprung up in the Synod as to whether or not tlie general 
 principles held by the church in regard to civil government, 
 applied to the Constitution of the United States. The result Avas 
 that an unfortunate division took ydace in the church, in 1838 
 each claiming to be the true Reformed Presbyterian Church. 
 The supremo judicatory of the one branch is denominated the 
 General S3'nod of the Reformed Presbyterian Church, and of 
 the other it is simph' the Synod of the Reformed Presbyterian 
 Churcli. Of these two branches the General Synod is the 
 weaker, but the difterence in their strength is not great. 
 
ASSOCIATE PRESBYTERY. 119 
 
 CHAPTER VI. 
 
 ASSOCIATE PRESBYTERY UNPOPULAR— A few Ministers in the National 
 Church Friends of the Associate Presbytery — The Erskine Party Loosed 
 from their Pastoral Relations — The Dominant Party Frightened — Acts of 
 Assembly Annulled — Popular Movement — Assembly's Act in Reference to 
 the Return of the Erskine Party — Synod of Perth and Stirling Restore the 
 Seceders — Ebenezer Erskine Elected Moderator — People Desired the Seces- 
 sion Party to Return — Established Church — The Secession Party could not 
 Return — Mr. Wilson Perplexed — Seceders Summoned before the Assembly — 
 Appear as a Presbytery — Their Declinature — Action of the Assembly — Se- 
 ceders Reluctantly Leave the Established Church — They Had no Alternative 
 — Mr. John Hunter Licensed — Andrew Clarkson Licensed — Thomas Nairn 
 Joins the Associate Presbytery — John* Hunter Ordained — He Dies in 1740 — 
 James Thompson Joins the Associate Presbytery — James Mair and Adam 
 Beugo Join the Associate Presbytery — They are Ordained Ministers in 1740 — 
 Growth of the Associate Presbytery — Strict Discipline — No Patronage — No 
 Ruling Elders for four years — First Elders — Presbyterian Order — Theologi- 
 cal Professor Chosen. 
 
 The Associate Presbytery, at the time of its ora;anizatioii, 
 had but few friends among the ministers of the Established 
 Church of Scotland. Among the lay-members it was far other- 
 wise. It seems that error generally creeps into the visible 
 church through the ministers, and reform is usually begun by 
 the private members. A little learning makes some men mad. 
 Very often, both in church and state, the voice of the people 
 is the voice of God. The members of the Associate Presbyteiy 
 were, for a number of years, very careful to avoid doing aii}'- 
 thing that might even, by their enemies, be regarded as revo- 
 lutionary in its tendency, or even in appearance. It was re- 
 formation, not revolution, for which they contended. They 
 desired no changes to be made in the Confession of Faith of 
 the Church of Scotland, adopted in 1647. 
 
 It is cheerfully admitted that there were a few ministers in 
 Scotland who regarded the action of the Commission and Gen- 
 eral JVssembly toward Ebenezer Erskine and his coadjutors as 
 irregular, unpresb3'terial, tyrannical, unrighteous and shock- 
 ingly wicked. 
 
120 HISTORY OF THE 
 
 For a short time these intense sympathizers, but timid friends, 
 of the Erskine party, checked the dominant party. . An effort 
 was made to restore the four seceding brethren to their former 
 place and position in the Established Church. The action of 
 both Commission and General Assembly by which they had 
 been, in the language of that time, "loosed" from their pas- 
 toral charges, and declared no longer ministers of the ISTational 
 Church, was by the Assembly of 1734, declared to be inoper- 
 ative. 
 
 The General Assembly of the Church of Scotland, which 
 met in May, 1734, was, in many respects, a very remarkable 
 one. Considerable care had been taken in selecting delegates 
 who were thought to be capable of doing right, and the number 
 of heterodox members was less than usual, and far less bold and 
 reckless. Only honest men are brave and fearless. Tyrants 
 are all cowards. Such w^as demonstrated to be the case by the 
 dominant party in the Established Church of Scotland at the 
 period under consideration. By their tyrannical acts they had 
 sown broadcast the seeds of disaffection, and now they trem- 
 ble lest these seeds may spring up- and produce an open rup- 
 ture. 
 
 There is a period in every man's life when conscience awakes 
 from its slumbers and pierces his soul as with a two-edged 
 sword. Some time in the history of every human being, 
 brought up in a Christian land, his sins will find him out, and 
 the prospects of their dread consequences will fill his very 
 bones with weakness. 
 
 For a period of about twenty years, the corrupt party in the 
 Church of Scotland had been rushing on in a career of lawless- 
 ness and folly. Xow (1734) they begin to tremble lest they 
 have paved the way to their own destruction. 
 
 To avoid this dreaded calamity, several odious acts of pre- 
 vious Assemblies were repealed, and many of the acts and de~' 
 cisions of the Commission were in some cases reversed, and in 
 others annulled. 
 
 A Commission w^as appointed to petition George II. for a 
 repeal of the patronage act, and that ministerial freedom which 
 had been by the Assembly of 1733 restrained tow^ards the Revs. 
 Ebenezer Erskine, "William Wilson, Alexander Moncrieft' and 
 James Fisher, was now granted. 
 
ASSOCIATE PRESBYTERY. • 121 
 
 These were popular movements, designed to quiet the wide- 
 extended dissatisfaction which tyrannical ecclesiastical legisla- 
 tion had produced. Manifestly', the General Assembly of 1734 
 was anxious to get the Seceders back, as the following act will 
 abundantly show : 
 
 •• The General Assembly, considering the great hurt and prejudice that hath 
 at all times arisen, and must yet arise to the church, from divisions and ani- 
 mosities creeping in and taking root among the members thereof, notwithstand- 
 ing their unanimity in sentiments upon material and fundamental points, which 
 more nearly concern the promoting the interests of our blessed Lord and Sav- 
 iouiv the establishing the peace of the church and the advancement of practical 
 godliness and true religion within the bounds of it. and particularly the lament- 
 able consequences that have followed, and may yet follow, upon the separation 
 of Messrs. Ebenezer Erskine. William Wilson. Alexander Moucrietf and James 
 Fisher from this church and the judicatories thereof : and judging it their duty 
 to endeavor, by all just and proper means, consistent with the honor and glory 
 of God. and the maintaining the peace and authority of the church, to restore 
 harmony and brotherly love among all the members of it : Therefore, the Gen- 
 eral Assembly, without further inquiring into, the occasion or steps of proceed- 
 ing, either on the part of the said brethren, or by the several judicatories under 
 whose consideration the case hath been, which may have jjroduced that unhappy 
 separation, but resolving that all questions on these heads shall for hereafter be 
 comfortably removed, have empowered, and hereby do empower, the Synod of 
 Perth and Stirling, before whom the exceptions to some part of the conduct of 
 two of these four reverend brethren were first taken and tried, upon such api)li- 
 cation made to them as they shall judge proper, to take the case of said four 
 brethren, as it now stands, under their consideration, with full power to the said 
 Synod to proceed and do therein as they shall find most justifiable and expedi- 
 ent for restoring the peace and preserving the authority of this church and re- 
 storing them to their respective charges. But with this express direction: that 
 the Synod shall not take ujion them to judge of the legality or formality of the 
 former proceedings of the church judicatories in relation to this afi!air, either to 
 approve of or condemn the same: but shall only, in virtue of the power and au- 
 thority now delegated to them by the Assembly, proceed to take such steps for 
 attaining the above ends for the future as they shall find just and tending to 
 edification; And the Assembly do hereby appoint the aforesaid Synod to meet 
 at Stirling upon the first Tuesday of July next, and from time to time name and 
 appoint the place and diets of their after meetings on the said affair as they shall 
 see cause, until the matter shall be ripened for a final conclusion; and recom- 
 mend to them to use their utmost endeavors to bring the matter, as soon as rea- 
 sonably can be. to a final and happy issue."' 
 
 This is a most wonderful enactment to be made by a grave 
 and dignified and wise body of men as we are accustomed to 
 think the General Assembly of the Church of Scotland to be. 
 It is difficult to understand by what motive, except fear, the 
 Assembly was impelled, when it passed this act. It is unpres- 
 byterian from beginning to end. The General Assembly of 
 
122 HISTORY OF THE 
 
 1734 does not say that the General Assembly of 1733 did wrong 
 by its commission in " loosin^^ " from their pastoral charsjes 
 Mr. Erskine and his three friends; but simply ordered the 
 Sj'nod of Perth and Stirhng to restore them without inquiring 
 into the " legality or formality '" of any former proceedings in 
 their case. This, the Assembly had no right, according to 
 Presbyterian form of church government, to do. All that it 
 could do was to say that the former proceedings in the case of 
 Mr. Erskine were right or wrong. If they were right — that 
 is, lawful — it was sinful in the Assembly to order them to be 
 restored. If wrong, all that it had to do was to declare those 
 proceedings null and void. This, without any further act, 
 would have restored Mr. Erskine and his three friends. 
 
 It is manifest to any unprejudiced mind that it was not the 
 design of the Assembl}', in passing this act, to advance the 
 glory of God and maintain the authority of the church. 
 
 A portion of the Assembly were thoroughly convinced that 
 the Commission, in "loosing"' the protesting brethren from 
 their pastoral charges, perpetrated a great wrong and flagrant 
 injustice. The anxiety of this portion of the Assemby to se- 
 cure the restoration of the Secession party was so great that it 
 failed to scrutinize closely into the mode proposed b}^ the As- 
 sembly to reinstate them to their former standing. In order 
 to attain a desired good, the}' suffered a wrong to be done. 
 Those opposed to the Secession — and they were in the ma- 
 jority — seem to have been urged on by a fear that unless some 
 act of clemency was passed, secession principles would be gen- 
 erally adopted and the nuniber of iSeceders raj^idly multiplied. 
 By the passage of the above-quoted act, it was thought the 
 odium of secession would be cast upon the Seceders, and the 
 tendency to secede effectuallj' stopped. 
 
 Agreeably to the decree of the Assembly, the Synod of Perth 
 and Stirling met on the 2d da}' of July, and " with one voice 
 and consent took ofl:' the sentences pronounced by the Com- 
 mission of the General Assembly of 1733 against the aforesaid 
 four brethren, Messrs. Ebenezer Erskine, William Y/ilson, 
 Alexander Moncrieif and James Fisher, declaring the same of 
 no force or effect for the future ; united and restored them to 
 ministerial communion in this church, to their several charges, 
 and to the exercise of all parts of the ministerial function 
 
ASSOCIATE PRESBYTERY. 123 
 
 therein, as fully and freely as if there had never been act, sen- 
 tence, obstacle or impediment whatsoever in the way thereof in 
 time past ; all which are hereby declared sopite and set aside 
 for the future." 
 
 It is strange that the Synod of Perth and Stirling could be 
 induced so to stultify themselves in the eyes of the world as to 
 frame the above decision. It was this Synod that found Mr. 
 Erskine censurable, because he had dared to intimate, in a ser- 
 mon, that there were corruptions in the Church of Scotland. 
 Mr. Erskine had retracted nothing that he had said in that 
 sermon ; but on all proper occasions was ready to repeat it. 
 
 To the contradictory actions of the Synod of Perth and Stir- 
 ling there is an explanation. Every community is, to a very 
 great extent, under the control of a few persons. The same is 
 true of both civil governments and ecclesiastical courts. The 
 tendency of every government is to degenerate into an aristoc- 
 rac}-. The few control the many. Presbyterianism and igno- 
 rance are incompatible. It is capable of demonstration that 
 the mass of the Established Church of Scotland, at the period 
 of the secession, had only ill-defined notions of Bible Presby- 
 terian rsm. A representative republic was a form of govern- 
 ment that was but poorly understood at the time the Secession 
 Church was organized. The Synod of Perth and Stirling 
 thought they must obey the General Assembly, whether the 
 Assembly obeyed God or not. The unscriptural notion that 
 the highest judicatory of the Church could not do wrong, was 
 firmly fixed in the minds of many, both of the people and 
 ministers. 
 
 Xo doubt this notion led the Synod of Perth and Stirling to 
 revoke all it had said and done concerning Mr. Erskine"s Perth 
 sermon ; and it was led to find fault with that sermon because 
 it was exceedingly unpalatable to the few who exercised do- 
 minion, or were striving for dominion over the rest. 
 
 But a short time after ttie Synod had "taken ofl:'"' the sen- 
 tence pronounced by the Commission of the General Assembly, 
 the Presbytery of Stirling met and elected Mr. Ebenezer Ers- 
 kine moderator. Mr. Erskine was not present, and as yet had 
 not signified his intentions or designs in view of the late pro- 
 ceedings. A committee was appointed to wait upon him and 
 inform him of the honor which had been conferred upon him. 
 
124 HISTORY OF THE 
 
 At this lato date we are scarcely able to come to a safe con- 
 clusion as to the motives which prompted the Presbyteiy of 
 Stirling, at this time, to elect Mr. Erskine its moderator. It 
 was certainly imprudent, hasty and uncalled for. Mr. Erskine^ 
 as he should have done under the circumstances, prudently but 
 promptly declined the honor ; but the presbytery, for some 
 reason best known to themselves, saw fit to keep the chair va- 
 cant, avowedly for him. 
 
 It appears that there was a general desire and expectation 
 that the Seceders would return to the Established Church, and 
 because they did not return, they were, at the time, severely 
 censured, even by those who had before been tlieir friends. 
 
 The misfortune of the Secession Fathers was that they were 
 fully a centurj^ ahead of the age in which thc}^ lived. In the 
 Church of Scotland, at the time of the secession, the majority 
 of the ministers, although in every other respect orthodox, en- 
 tertained mistaken notions concerning church government. 
 "With them the jS'ational Church was the true church, no mat- 
 ter what were its corruptions in doctrine and practice. In 
 other words, they could not conceive of a church existing un- 
 less it was established by law. This being the case, whatever 
 chui'ch was established by law, was, according to their mis- 
 taken notions, the true church, and all others were no churches. 
 
 Without saying so in words, they declared by their actions 
 that they believed the General Assembly was infallible, and con- 
 sequently it was sinful to protest against an}- of its acts, no mat- 
 ter how much these acts might clash with the Word and provi- 
 dence of God. Many of this class, perhaps the majority, were 
 pious; but unfortunately the doctrine of a representative re- 
 public — Presbj'terianism — was not understood by them, and 
 the notion that church and state must be united was tirmly 
 iixed in their minds. With this class it was regarded a hein- 
 ous sin for any^one to olFer a protest against anything that an 
 ecclesiastical court might either do or say. 
 
 For protesting, the Fathers of the Secession were rebuked, 
 silenced and excommunicated ; and when the way was opened, 
 as was thought, for their return to the Established Church and 
 they did not avail themselves of it, this party, which hereto- 
 fore had been their S3'mpathizers, if not their friends, became 
 their avowed enemies. 
 
ASSOCIATE PRESBYTERY. \'2o 
 
 Besides the cla^s spoken of above, tlierc was another, which 
 may, with the utmost ji^i-opriety, be named Temporizers. Like 
 the first class, this was the advocate of a National Church ; but 
 it made no sort of difference whether it Avas Prelatic or Presbj-- 
 terian in its character. The former favoyed a Presbyterian 
 •establishment ; the latter was indifferent as to the character of 
 the establishment. All that it desired was an establishment 
 favoring Protestantism rather than papacy. This class was 
 ever ready to follow the multitude. In the proper sense the}' 
 Avere time-servers. Peace and unanimity with them was every- 
 thing, and purit}' and right nothing. Py these time-servers 
 good old Thomas Boston was prevented from protesting against 
 the decision of the Assembly of 1729, in the ease of Professor 
 Simson ; and they were the main instruments in producing all 
 the ruptures which have taken place in the Chu»ch of Scot- 
 land. 
 
 Whoever will study carefully all the circnmstances and facts 
 ■connected with the Secession, will not be slow in concluding 
 that the* Secession party could not, without compromising 
 themselves and sanctioning all the errors and corruptions of 
 the Established Church, accept the offer made to them by the 
 Synod of Perth and Stirling, in obedience to the command of 
 the Assembly. It is manifest that either the Seceders were 
 wrong, or the dominant party in the church was wrong. If 
 the Seceders were wrong, then it would have been a sin on the 
 part of the Established Church to have taken them back with- 
 out first requiring them to acknowledge their past sins and ex- 
 acting a profession of obedience for the future. If the domi- 
 nant party was wrong, then it would have been a sin for the 
 Seceders to have returned to the Established Church, unless 
 the leaders of that church had confessed their sins and declared 
 it to be their purpose to be faithful hereafter in the work of 
 the Lord. 
 
 Mr. William Wilson was, for some time, perplexed as to his 
 duty in reference to continuing the separation from the Estab- 
 lished Church. The other three of the Secession Fathers seem 
 never to have hesitated in tdieir minds. 
 
 Because they did not accept the conditions proposed by the 
 Assembly, the}' were, in 1739, inidividually summoned to an- 
 swer a libel which the Commission, in obedience to the Assem- 
 
126 HISTORY OF THE 
 
 bly, had framed. They appeared, not, liowever, as individ- 
 uals, but as a regularly constituted presbyter}-. An Act of 
 Declinature had been prepared by appointment of the Associ- 
 ate Presbyterj", by Revs. "Wilson, Moncreifi' and Fisher. The 
 Assembly met on the 10th of May. On the 17th, the Seceder& 
 were brought in by the officer. They were preceded by their 
 moderator, Mr. Thomas Mair. Their entr}^ produced ver}- con- 
 siderable stir. So soon as this had subsided, the moderator of 
 the Assembly tlius addressed them : 
 
 •• Although you are called here to answer to a libel, the Assembly is very loth 
 to be obliged to proceed upon it; and if you offenders will now show a disposi- 
 tion to return to the duty and obedience you owe to this church, the Assembly 
 is ready to forgive all that is past, and receive you with open arms." 
 
 This the Assembly regarded as a conciliatoiy oifer ; but it is 
 hard to discover anything very pacific in the language. To 
 call a man an offender and require him to return to obedience, 
 has something in it that is calculated to stir up a spirit of re- 
 sentment. Tlie point of difference was that the Seceders re- 
 garded the Assembly as offenders, and the Assembly, by its 
 parleying with them, manifested a consciousness of guilt. This, 
 wrongly- named conciliatory offer having been made, Mr. Mair^ 
 the moderator of the Associate Presbytery, replied as follows : 
 
 " We come here as a presbytery constituted in the name and by the authority 
 of the Lord Jesus Christ, the only King and Head of His Church ; and since I 
 am at present the moderator of the presbytery, however insufficient for and un- 
 worthy of this trust. I am appointed as their mouth, to deliver their minds unto 
 you by reading an act agreed upon by the presbytery.'' 
 
 At this point the moderator of the Assembly immediateh' 
 stopped him and called for the reading of the libel which the 
 Commission of the Assembly had prepared. So soon as the 
 reading of the libel was finished, Mr. Mair read the declina- 
 ture of the Associate Presbytery and delivered it to the mod- 
 erator of tlie Assembly. The Associate Presbytery then with- 
 dre^\^ 
 
 The Assembly ignored the declinature and appointed a com- 
 mittee " to consider the process as it now stands, and to pre- 
 pare an overture as to the Assembly's further procedure there- 
 in." Th'^ committee prepared a report, but the Assembly de- 
 layed final action until the l^th of May, 1740, at which time- 
 they were thrust out of the church. 
 
ASSOCIATE rRESBYTERV. 12T 
 
 Some may be ready to conclude that the Assembly showed 
 great loDg-suttering towards the Secession Fathers, and that 
 they exhibited great stubbornness. 
 
 AVe will not undertake to say that the Secession Fathers 
 neither did nor said anything, during this parleying period of 
 six years, that was wrong. Xo doubt they did manj^ wrong 
 things and gave utterance to man}' unguarded words. The 
 majority of the ministers of the Church of Scotland regarded 
 them schismatics and stigmatized those who adhered to them as 
 stupid people ; but the world is indebted to the Secession Fa- 
 thers ibr many things. They had clearer and more accurately- 
 defined notions of Presbyterianism than any of their contem- 
 poraries. When they seceded they appealed to the " first free, 
 faithful and reforming General Assembly of the Church of 
 Scotland." By a "free" Assembly, they meant an Assembly 
 that was untrammeled by the State — an Assembly untainted 
 with Erastianism. By a " faithful " Assembly, they meant an 
 Assembly whose members were true to their ordination vows, 
 the Westminster Confession of Faith and the Bible ; and hy a 
 ". reforming " Assembly, they meant an Assembly that prac- 
 ticed Protestantism in opposition to Prelacy and Popery. 
 
 Those who have not studied the causes v/hich led to the se- 
 cession, and especial]}' those who conclude that the multitude 
 are always right and the minority wrong, have jumped to the 
 grossly erroneous conclusions that the Seceders adopted a form 
 of church government and a system of doctrine at variance with 
 the Westminster Confession of Faith. In fact, there are many 
 at the present day who regard those denominations which have 
 sprung immediately from the Seceders as a kind of mongrel 
 Presbyterians, who have framed a confession of faith and form 
 of church government different in all its grand features from 
 that prepared by the Westminster Assembly and adopted by 
 the Church of Scotland. Xothing could l)e further from the 
 truth. No conclusion could be more absurd. The AVestmins- 
 ter Confession of Faith never had more zealous defenders than 
 the first Seceders,. and with the exception of that portion which 
 treats of civil magistrates, it is dear to tlie Associate Re- 
 formed Presbyterian Synod of the South. 
 
 It may be well to mention, in-'this place, the fact that the 
 Secession Fathers very reluctantly left the Established Church 
 
128 HISTORY OF THE 
 
 of Scotland. Had there been manifested any signs of reforma- 
 tion on the part of the leaders of the Establishment, they would 
 not have gone out of it ; and after they made the secession, 
 had the church which tliey loved dearly exhibited any signs 
 of true and godly sorrow on account of past ecclesiastical sins, 
 they would have gladly returned to the bosom of the church. 
 
 The simple, unvarnished truth is, the Secession Fathers were 
 violently thrust out of the church of which they were bright 
 examples of learning and piety, for no other reason than be- 
 cause they would not consent to follow the multitude to do 
 evil. The General Assemblj^ first attempted to awe them into 
 an unscriptural submission. This they failed to accomplish. 
 The Seceders had prayerfully deliberated before they acted. 
 They were convinced that they were acting in conformitj- with 
 the Scriptures. Such men cannot be awed into measures, nei- 
 ther by threats of viole^nce nor by taunts of ridicule. 
 
 Having failed to frighten them into measures clearly at va- 
 riance with both the word of God and the Westminster Con- 
 fession of Faith, a cunningly-devised plan was arranged to lull 
 the Seceders into silent subjection by a system of wheedling 
 which would have done credit to a wily politician. This also 
 failed. The Secession Fathers were neither cowards nor fools. 
 They made an honest eftbrt to know the right, and they had 
 the moral courage to attempt to do right in the face of the 
 world. Because they would not be awed into submission to 
 ecclesiastical tyranny, nor beguiled into silent acquiescence in 
 unconstitutional measures, they were angrily thrust out of the 
 Churcli. So far as we have been able to discover, no eiFort was 
 made by the Secession Fathers to alienate the minds of either 
 the people or the ministers of the Church of Scotland. They 
 made no attempt to proselyte. They did not persuade the con- 
 gregations to which they had been ministering to leave the 
 Established Church and join the secession.. They continued to 
 ]^^>reach the gospel, and without any unscriptural efibrt on their 
 part, their hands Avere in due time strengthened. 
 
 In February, 1737, the Rev. Thomas Mair, of Orwell, and 
 the Rev. Ralph Erskine, of Dunfermline, joined the Associate 
 Presbytery. From the beginning of the controversy which led 
 to the secession, both these individuals had been the open and 
 avowed friends of the protesters. They were present when the 
 
ASSOCIATE PRESBYTEllY. 129 
 
 Associate Presb3'tery was organized, and often after this met 
 with them, consulted with them and iDra3^ed with them. 
 
 In December, 1737, Mr. John Hunter Avas licensed to preach, 
 the gospel. This was the first student of theology licensed by 
 the Associate Presbj^tery. John Hunter and Andrew Clark- 
 son had for some time been engaged in the study of theology 
 under the Eev. '^Villiam Wilson ; but because of his Cam- 
 eronian views, Andrew Clarkson was not, at this time, licensed. 
 He afterwards satisfied the presbytery and was licensed. 
 
 In October, 1737, the Rev. Thomas l>rairn withdrew from 
 the Established Church and joined the secession. John Hun- 
 ter having received a call from the congregations of Morebattle 
 iind Stitchell, to become their pastor, was, on the ]7th of Octo- 
 ber, 1739, ordained and set apart to the full work of the min- 
 istry. In January, 1740, the wise Disposer of all things called 
 •him from time to eternity. 
 
 Some of the members of the Church of Scotland were foolish 
 enough to say that the untimely death of their first licentiate 
 indicated /that God was frowning upon the Secession cause. 
 Drowning men catch at straws. As well might the Jews have 
 said that because Stephen was stoned to death, God was frown- 
 ing upon the Xew Testament Church. 
 
 In June, 1738, the Rev. James Thomson, who had, for twenty 
 years, been minister of the parish of Burntisland, gave in his 
 adherence to the Associate Presbytery, and in July, 1739, the 
 presbytery was strengthened by the accession of Gavin Beugo 
 and James Mair, probationers of the Established Church. 
 
 The ordained ministers in connection with the Associate 
 Presbytery, in May, 1740, when the sentence of excommunica- 
 tion was passed, were Ebeuezer Erskine, William Wilson 
 Alexander Moncrieff, James Fisher, Ralph Erskine, Thomas 
 Mair, Thomas I^airn and James Thomson. The probationers 
 were Adam Gib, Andrew Clarkson, William Hutton, David 
 Smyton, James Mair, Gavin Beugo and William Young. Two 
 3'ears afterward, the number of pastoral charges had increased 
 to twenty, with a proportional increase in the number of pro- 
 bationers. 
 
 The earl}' progress of the Associate Presbyter}' was very re- 
 markable, when we take all the circumstances into considera- 
 tion. There is no disguising the fact that the secession was, 
 
 10 
 
130 . HISTORY or THE 
 
 with men of the Avorlcl, exceedingly unpopular. The multi- 
 tude, both in church and state, regarded the secession as an act 
 just less than treason. Those who adhered to the Associate 
 Presbytery had few friends among the great and influential in 
 the state, and the dominant part}' in the Established Church 
 were their avowed enemies. Xot only this, but the ministers 
 of the gospel who cast in their lot with the secession party de- 
 prived themselves of all state patronage, and placed themselves 
 for a maintenance upon the contributions of a poor and de- 
 spised people. 
 
 There are but few men Avho have the moral courage to do 
 what the Secession Fathers did. The Established Church of 
 Scotland embraced the mass of the Scotch people, and w^as re- 
 garded with a degree of veneration which approaches idolatry. 
 The fact is, by the Scotch people generally, nobles and peas- 
 ants, ministers and laymen, it was thought that the church and 
 state were so intimately and so inseparably connected, that he 
 who dared to protest against the actions of the General As- 
 sembly, committed a treasonable deed against the state. 
 
 It is no doubt proper, in this place, to notice the fact that 
 for a period of four years, or from December 6, 1733, to Jan- 
 uary 5, 1737, there were no elders in the Associate Presbytery. 
 The first lay elders who w^ere enrolled as members of the pres- 
 bytery were Thomas AYatson and George Dron. During this 
 interval the presbytery had met frequently and transacted some 
 very important business. According to the principles of Pres- 
 byterianism, a presbytery is composed of all the pastors within 
 a specified territory and a lay or ruling elder from each pas- 
 toral charge. In order to be a presbyter a preaching elder 
 must be a pastor. In order that a lay elder may be entitled to 
 act in a presbyterial capacity, he must be chosen for that pur- 
 pose by the session of which he is a member. A presbytery 
 cannot be lawfully constituted except a majority — more than 
 one-half — of the pastors, and a majority of lay representatives 
 from the pastoral charges embraced in the presbyterial bounds, 
 be present. In the case of the Secession Fathers, the presb}-- 
 tery which they organized consisted of only preaching elders, 
 for, as we have seen, a period of four years. 
 
 Although such was the case, the acts of the Associate Pres- 
 bytery were not invalid ; because, during that period they were 
 
ASSOCIATE PRESBYTERY. 131 
 
 ill a formative state. Everything must have a beginning. 
 There was a time in the historj' of the congregations organized 
 by the apostles, when they had no lay or ruling elders. In 
 point of time, and in the order of Presbyterianism, the preacher 
 or evangelist is first ; then the congregation. The pastor and 
 ruling elders are chosen by the people. 
 
 AVe must not omit to record the fact that shortly after its 
 organization the Associate Presbytery turned their attention, 
 to educating young men for the ministry. They were at first 
 unable to equip a theological seminary. This no one would 
 have expected. They began their work at the beginning. 
 They built upon the foundation laid by no man. In the spring 
 of 1737 the presbytery appointed two of their number — Ebene- 
 zer Erskine and Alexander Moncrieff — to prepare an overture 
 with reference to the very extensive calls made to them for 
 supplying destitute portions of the kingdom with the preached 
 gospel. After due deliberation, the following conclusion was, 
 reached: 
 
 ■■ Therefore, (in view of the great destitution.) the committee are of opinion 
 that this presbytery should make some step toward the relief of the Lord's op- 
 pressed heritage, especially considering the loud call in Providence thereto, by- 
 nominating and appointing one of their number to take the inspection of the 
 youth that should offer themselves to be trained up for the holy ministry, and 
 also that every one of the brethren should carefully look out for faithful men to 
 whom the ministry should be committed." 
 
 The matter was so urgent that the jiresbytery proceeded at 
 once to the choice of a theological professor. The Rev. Wil- 
 liam Wilson, of Perth, was chosen by the unanimous voice of 
 the presb3'^tery. 
 
 For this very responsible position Mr. Wilson was, accord- 
 ing to the testimoii}^ of both the friends and enemies of the 
 secession, eminently qualified. He was a graduate of the Uni- 
 versity of Glasgow; a man of good family; of good natural 
 abilities, well developed by a course of intense study, which 
 had been kept up since his early boyhood; and besides all this, 
 he was a man of exemplaiy piety, loved and respected by all 
 who knew him. 
 
132 HISTORY OF THE 
 
 CHAPTER A^II. 
 
 IMPORTANT FACTS CONNECTED WITH THE HISTORY OF ASSO- 
 CIATE PRESBYTERY— Associate Synod Organized— Burgess Oath— Con- 
 troversy Respecting Nairn Difficulty — Nairn Joins Cameronians — Returns to 
 the National Church — Design of the Burgess Oath — American Government — 
 Cameronians and Seceders Quarrel — Division in the Associate Synod — Anti- 
 Burghers and Burghers — Number of Anti-Bui'ghers — Of Burghers — Reunion 
 and Formation of the United Associate Synod — Number of Ministers — Union 
 of Secession Synod of Ireland and Synod of Ulster — Union of the United 
 Secession and Relief Synod — Formation of the United Presbyterian Church — 
 Strength of the United Presbyterian Church — Growth of the Associate 
 Church — Its Missionary Character — Call for Laborers f rom_ Ireland — First 
 Ministers sent to America — Rev. Gilbert Tennant — Rev. John Moorhead — 
 Organization of the Presbyterian Church in Americn — Nativity of its Min- 
 isters — Congregational Element — Old Side and New Side — Journal of Whit- 
 field; — Belfast Society — First Petition for Preaching in America by Seced- 
 ers — Alexander Craighead — Organization of the Synod of Philadelphia — 
 Adopting Act — Misunderstanding Concerning. 
 
 With the previous chapter we might conclude the history of 
 the Associate Presbytery ; but some of its subsequent acts are 
 of too great importance to be passed over in silence, and the}" 
 have at least a remote connection with the early history of the 
 Associate Reformed Church. 
 
 !No sooner, as we have seen, was the Associate Presbytery 
 organized than it began to grow. In fact, notwithstanding it 
 met with the determined opposition of the majority of the 
 ministers of the Established Church, it flourished beyond the 
 most sanguine expectations of its actual members and outside 
 friends. In October, 1744, the number of ordained ministers 
 having increased to twenty-six, the Associate S3mod was or- 
 ganized and three presbyteries were formed, viz : Presbytery 
 of Dunfermline, Presbytery of Glasgow and Presbytery of Ed- 
 inburgh. The membership increased much more rapidl}^ than 
 the number of ihe ministers. 
 
 The first Tuesday of March, 1745, was named as the da.y for 
 the firtot meeting of the Associate Synod, and Stirling as the 
 place at which it should convene. In the " New Church " — 
 the church built for the Rev. Ebenezer Erskine — at the time 
 
ASSOCIATE PRESBYTERY. 133 
 
 and place appointed, the Synod met, and aftpr being consti- 
 tuted Avith prayer by the Rev. Ebenezer Erskine, the Rev. 
 Ralph Erskine was chosen moderator, and John Reid was ap- 
 pointed clerk. Several important matters came up for con- 
 sideration by the Synod, but the most important was an over- 
 ture sent up by the presb3'tery of Dunfermline. The impor- 
 tance of this overture consisted not in its intrinsic merit — 
 although this was not small — but to the grave results to which 
 it, in a very short period, led. The following is the overture : 
 
 " That the Synod take under their consideration whether or not the Burgess 
 oatla be agreeable to the word of God and to the received principles of this 
 church founded thereupon, and particularly to those in the Judicial Act and 
 Testinaony emitted by the Associate Presbytery in the Act relating to Mr. Nairn's 
 affair, and in the Act concerning the renovation of our covenants." 
 
 The Rev. Thomas Nairn, whose name appears in the above- 
 rj^uoted overture, was, at the time of the secession, pastor of 
 Abbottshall. In the latter part of 1737, he joined the Asso- 
 ciate Presbytery and appeared to be in full sympathy with 
 it. At the meeting of the presbytery, in October, 1742, it was 
 agreed to make preparation for renewing the covenants. At 
 the same time that the covenants were renewed, it was cus- 
 tomary with the Church of Scotland, and all others following 
 her example, to make an acknowledgment of sins. Mr. Xairn 
 dissented from the paragraph in the acknowledgment of sin 
 which specified the resisting civil officers and propagating the 
 gospel by offensive arms, as one of the sins advocated and 
 practiced by some persons. It is probable that in this para- 
 graph reference was made to the Cameronians. Mr. Xairn 
 either had adopted the sentiments of these good people — but 
 perhaps extremists in their notions of civil government — or at 
 least he pretended to have adopted their sentiments. The lat- 
 ter appears more probable ; for having renounced his connection 
 with the Associate Presbytery, he joined the Cameronians, but 
 soon left them and sought shelter in the National Church. 
 After making a humiliating confession of his sin and folly in 
 seceding from the National Church, he was again taken into 
 its bosom. 
 
 The objectionable feature in the proposed acknowle-^gment 
 of sins was expunged, but Mr. Nairn had said some things 
 during the debate which it occasioned, that the presbytery re- 
 
134 HISTORY OF THE 
 
 garded as subversive of all civil government. These declara- 
 tions he was required by the presbyter}' to retract, or process 
 would be entered against him. His conscience, he intimated, 
 would not allow him to do this. Such being the case, and the 
 presbytery being determined in its course, Mr. Xairn renounced 
 the authority of the presbytery, and as the first seceders had 
 done before him, appealed to the first faithful reforming eccle- 
 siastical court. 
 
 The unfortunate afi:air Avhich we are about to- mention had 
 its origin in a condition of things that never had an existence 
 in America, and, consequently, cannot be well appreciated by 
 Americans. It paved the way for two results much to be re- 
 gretted. One of these results was the arraying of the Seceders 
 and Cameronians against each other in bitter, and, we ma}' 
 add, avowed hostility. The other was a rent in the secession. 
 
 Mr. Andrew Clarkson, who had been in connection with the 
 Cameronians, joined the Associate Presbyter}' in 1787. He 
 had finished his theological course of studies several years be- 
 fore this period, but because these people had no ecclesiastical 
 organization, had not been licensed to preach. He was, after 
 due deliberation and much caution, licensed by the Associate 
 Presbyter}' to make trial of his gifts as a minister of the 
 gospel. 
 
 The Cameronians, or " Hill folk," denounced Mr. Clarkson 
 after this as a vile backslider, and the Seceders applied the 
 same opprobrious epithet to Mr. l^airn. The breach between 
 the Associates and Cameronians was thus widened and deei> 
 ened, and remains in part unto tins day. This was greatly to 
 be deplored, but the division which took place in the Asso- 
 ciate Presbytery was to be more regretted. 
 
 That an American may understand the cause of this division, 
 he must acquaint himself with a state of things which, in the 
 good providence of God, he has never been called to experience. 
 Americans enjoy a degree of religious freedom which no nation 
 except God's ancient people, the Jews, ever enjoyed. In our 
 favored land every man is guaranteed the privilege of worship- 
 ping God according to the dictates of his own conscience, and 
 no one dare molest him in the enjoyment of this right. All 
 the restraint that is put upon him is that he must not infringe 
 upon the rights of others. 
 
ASSOCIATE PRESBYTERY. 135 
 
 In Scotland, at the time of the secession, the sovereign of 
 England was, in a limited but practical sense; the head of the 
 •Church of Scotland. Without the presence of the King's com- 
 missioner the General Assembly could not be lawfully con- 
 vened, and the withdrawal of this roj'al commissioner was 
 sufficient cause for its being dissolved. In the Church of Scot- 
 land, Jesus Christ was theoretically the king and head of the 
 church ; in its government, however, the headship of the church 
 was practically divided between Jesus and the Sovereign of 
 Great Britain. 
 
 From this unscriptural practice, both the Cameronians and 
 the Seceders dissented. In part, at least, it constrained the 
 Cameronians to stand aloof from the Established Church, when, 
 in 1688, it was reorganized ; and on account of it, in part, the 
 Seceders severed their connection with the same church. Both 
 were jealous of what they conceived to be the crown rights of 
 Jesus Christ. As was natural, they sometimes did not agree 
 among themselves. The Seceders regarded the Cameronians 
 as ultra in their notions in respect to civil government ; and 
 on the contrar}', the Cameronians regarded the Seceders as 
 latitudinarian in their notions concerning the rights and pre- 
 rogatives of civil magistrates. 
 
 The consequences of this diversity of opinion between the 
 Seceders and Cameronians respecting the extent of the powers 
 of civil magistrates, was surely bad enough ; but it was much 
 worse when diversity of opinion on this same subject sprung 
 up among the Seceders themselves. A war between strangers 
 is a great calamity, and earnestly to be deprecated b}' every 
 right-minded man ; but what language is sufficient even faintly 
 to depict the field made crimson by a brother's blood shed bj' 
 a brother's hand ? All quarrels are morally ugly things ; but 
 nothing can be more revolting, or more to be deplored, than a 
 family broil. 
 
 Such a broil was begun b}' the members of the Secession 
 Synod, in March, 1745, at Stirling— its first meeting — and con- 
 tinued with much warmth for a period of two years, and 
 finally resulted in the division »>f the Synod into Burghers and 
 Anti-Burghers. 
 
 The dispute was about the consistency of the members of the 
 Secession Church takins- a clause in a certain oath. 
 
136 HISTORY OF THE 
 
 The object lor which this oath seems to have been framed^ 
 when viewed witli an unprejudiced eye, was to prevent Eoman 
 Catholics from becoming citizens of Edinburgh, Glasgow and 
 Perth, and other royal towns. 
 
 Since these places were burghs or boroughs, the citizens were 
 called burghers or burgesses, and the oath which caused so 
 much disturbance in the Secession Church was called the 
 Burgher oath. The following is the clause about which the 
 controversy arose : " Here I protest before God and your lord- 
 ship that I profess and allow with my heart, the true religion 
 presently professed within this realm, and authorized by the 
 laws thereof; I shall abide thereat and defend the same unto 
 my life's end ; renouncing the Roman religion called Papistry." 
 
 The parties disagreed respecting the meaning of the words, 
 " the true religion presently professed within this realm and 
 authorized b}' the laws thereof." One part claimed that these 
 words meant the Presbyterian Church of Scotland, from which 
 they had lately withdrawn, and to swear the King's oath was 
 to stultifj^ themselves and abandon their testimony. The other 
 party claimed that b}' " the true religion presently professed 
 within this realm " was meant the Presbyterian Church with- 
 out its corruptions, and as opposed to Papistry. This party 
 was opposed to the Synod's saying, by a judicial act, that the 
 taking of this oath was a transgression of law and order worthy 
 of excommunication. Tlie other party pleaded that there should 
 be neither ministerial nor Christian communion with those 
 wdio should take it. 
 
 The difference, at first small, grew rapidly, and in the short 
 space of two j^ears assumed huge proportions. 
 
 The debates were many and fierce, and those who had but a 
 short time ago stood side by side in opposing the corruptions 
 of the Established Church, now became as warmly opposed to 
 each other. 
 
 On the 9th of April the Synod was rent in twain. That part 
 which was opposed to taking the Burgher oath organized them- 
 selves on the following day into a Synod which they called the 
 General Associate Synod, generally known as Anti-Burghers. 
 
 The other part retained the original name. Associate Synod,. 
 but in ecclesiastical history tliey are generally called Burghers. 
 
 At the time this rupture took place the Secession Church 
 
ASSOCIATE PRESBYTERY. 13T 
 
 numbered thirty-three ministers, nineteen of whom espoused 
 the Anti-Burgher side oi the question, and fourteen the Burgh- 
 er side. 
 
 Xo doubt the enemies of the secession — and they were not 
 few — now conchided that it would not be long before the Se- 
 eeders would return to the jS^ational Church, confess their sins, 
 be rebuked, and received back as prodigal sons into the bosom 
 of the church. Such, however, was not the case. For a pe- 
 riod of seventy -three years they remained separate organiza- 
 tions. At half past twelve o'clock, on Friday, the 8th of Sep- 
 tember, 1820, the two Synods met in Bristo-street Church and 
 united into one body, which they appropriately named The 
 UxiTED Associate Syxod of the Secession Ciiukcii. 
 
 At this time there were in connection with the Burgher 
 Synod one hundred and thirty-nine ministers, and in connec- 
 tion with the Anti-Burgher Synod one hundred and twenty- 
 three. On the 8th of April, 1840, the Secession Synod of Ire- 
 land and the Synod of Ulster united and formed The Presbyte- 
 rian Church in Ireland., and on the loth of May, 1847, a union 
 Avas consummated in Edinburgh between the United Secession 
 Synod and the Relief S3-nod, forming what is known as The 
 United Presbyterian Church. 
 
 In less than one hundred years the Associate Presbytery 
 grew from one small Presbj^ter}^ of four members to twenty- 
 two Presb3'teries, having under their care three hundred and 
 sixty-one congregations, one hundred and twenty-six thousand 
 communicants, and a population of nearly three hundred thou- 
 sand. This does not include those in America, who adhered to 
 the principles and practices of the Secession Fathers. When 
 the union which formed the United Presbyterian Church was 
 consummated, the united body had the oversio;ht of five hun- 
 dred and four congregations, which were divided into twenty- 
 eight presbyteries. Sixty of these congregations w^ere in Eng- 
 land, and four hundred and forty-four in Scotland. This 
 growth, although not so rapid as has been experienced by some 
 other denominations of Christians, still, when everything is 
 considered, it is a most marvelous increase. 
 
 It is a fact universally admitted that Seceders have ever been 
 regarded as austere in their manners, and rigidl}^ strict in their 
 discipline. However much time and circumstances have ef- 
 
188 HISTORY OF THE 
 
 fected in removing their austerity of manners and lowering 
 their standard of discipline, it is a fact well attested that there 
 was a time in the past histor}^ of Secederism when it was no 
 ■easy matter to be admitted into full membership in the Se- 
 ceder Church ; and it was by no means difficult to lose it when 
 once obtained. Kot only so, but the doctrines taught and in- 
 sisted upon by the Associate I'resbyter}- were at that time un- 
 popular and ever will be unpopular with the mass of mankind. 
 In no Ijranch of the church, which, directly or indirectly, in 
 part or in whole, is descended from the Associate Presbyter}', 
 is there anything that is calculated to captivate hy its glare 
 the multitude. The character of tlie pulpit exercises, and all 
 the forms of- private and public worship are at the farthest re- 
 move from everything that savors of form. 
 
 We are not, however, to conclude that the Associate Church 
 grew as by miracle, without any effort on the part of those 
 who adopted its principles and practices. ]S"o denomination of 
 of Ch ristians did more missionary work. No ministers of the gos- 
 pel since the days of Paul, could, with more propriety, adopt his 
 language and say they had '• striven in all things to commend 
 themselves as ministers of God, in much patience, in afflictions, 
 in necessities, in distresses, in stripes, in imprisonments, in tu- 
 mults, in labors, in watchings and in fastings," than the minis- 
 ters of the Secession Church. 
 
 The first sound that greeted their ears after their organiza- 
 tion into a presbytery, was the Macedonian entreaty, " Come 
 over and help us !" From its very beginning, the Associate 
 Presbytery engaged in stupendous missionary labors. In the 
 providence of God the}- were forced to engage in missionary, 
 labors to an extent without a parallel in the history of Pres- 
 byterianism before or since. In the year 1737, application was 
 made to the presbyter}' by twenty-three societies to be taken 
 under their care and supplied with the public means of grace. 
 During the next year, by forty-eight societies. As early as 
 1736, a number of families in Lisburn, Ireland, recpiested that 
 some one would be sent by the Presbytery to labor among 
 them. 
 
 It- is, however, with the mission labors of the Associate 
 Presbytery in America that we are more interested. AVith 
 eminent propriety and exact truthfulness, it may be said that 
 
ASSOCIATE PRESBYTERY. 139 
 
 the Associate Reformed Church is the result of missionarj^ 
 labors begun and carried on by the Associate and Reformed 
 Presbyteries of Scotland and Ireland. 
 
 The first ministers sent to America by the Secession Church 
 was in 1753. This was after the division into Burghers and 
 Anti-Burghers. Long before this, however, petitions had been 
 addressed to the presbytery by persons residing in Pennsyl- 
 vania. The first formal correspondence, so far as we have been 
 able to discover, between persons in America and the Associate 
 Presbytery, w^as in 1738. On the 20th of June of that year, 
 the Rev. Gilbert Tennant, by the direction of the members of 
 the Presbytery of Xew Brunswick, wrote a letter to the Asso- 
 ciate Presbytery, in which the 'New Brunswick Presbytery 
 " signified its hearty approbations of the seceding ministers." 
 This letter was laid before the Associate Presbytery in August 
 of the same year. About the same time, the Rev. Ralph Ers- 
 kine received a letter from the Rev. Muirhead (or Moorhead) 
 pastor of the " Church of Presbyterian Strangers," in Boston. 
 The following very remarkable sentences occur in Mr. Moore- 
 head's letter : 
 
 " Go on, blessed champions, in the cause of God. Your trials are not greater 
 than those of Zinzendorf, Whitfield, Tennant, and the poor, unworthy instru- 
 ment that is now writing to you. W^e must have thorns lest we be exalted above 
 measure. All that will live godly in Christ Jesus must suffer persecution. The 
 more of this if submitted to with gospel meekness, our crown, though sullied 
 here by rebels to God and their own good, will shine the brighter through eter- 
 nity." 
 
 It may appear strange that Gilbert Tennant and John Moor- 
 head should, at so early a period, open a correspondence with 
 the Associate Presbytery. When the facts are all known, this 
 strangeness vanishes away. 
 
 The Presbyterian Church was organized in America perhaps 
 in the latter part of 1705 or early part of 1706. The, organiza- 
 tion was given the name of " Presbytery of Philadelphia." 
 Four of its seven members were from Ireland, two from Scot- 
 land, and one a native of Kew England. In 1716 the denomi- 
 nation had so increased that it was deemed advisable toorgan- 
 c^iie four other Presbyteries, viz : The Presbyteiy of Philadel- 
 phia, the Presbytery of New Castle, the Presbytery of Snow 
 Hill, and the Presbytery of Long Island. At the same time 
 these four Presbyteries were constituted into a Synod, called 
 
140 HISTORY OF THE 
 
 the S^-nocl of Philadelphia, i^ot long before this time a num- 
 ber of congregations, with their pastors, in the Jerse\'s and 
 Long Island, had connected themselves with the Presbj-tcrian 
 Church. These congregations were originally Cougregation- 
 alists, and although they formally connected themselves with 
 the Presbyterian Church, they, at least in part, retained their 
 congregational notions on some important points. By them 
 the numerical strength of the Presbyterian denomination in 
 America was increased, but its harmony and peace were greatly 
 disturbed. It was not long until there were two conflicting- 
 parties in the church. One was called the " Old Side," and the 
 other the " Xew Side."' It is true that the Congregational 
 element had little to do with the controversies engaged in be- 
 tween the " Old Side '' and the " ]S'ew Side " parties. It was,, 
 however, the little leaven wdnch,inl837,had permeated nearly 
 one-half of the whole denomination. 
 
 The " Old Side " and the " iSTew Side" controversy was mainly 
 about " subscribing," as it was called, the Westminster Con- 
 fession of Faith ; not as a whole, but particularly with refer- 
 ence to the ordination of ministers. It is possible, nay it is- 
 highly probable, that the parties did not clearly understand 
 each other. The " Xew Side"" party charged the "Old Side" 
 with rigidly rerpiiring a candidate for ordination to subscribe 
 the whole of the Westminster Confession of Faith, the chapters- 
 on civil government included. The " Old Side "' party was also 
 charged with requiring the candidate for ordination to be 
 thoroughly educated, but at the same time they manifested a 
 culpable indifference with regard to his piety. The " Old Side " 
 party charged the "ISTew Side'/' with having little respect to 
 the candidate's intellectual and educational qualifications, pro- 
 vided he was pious. 
 
 This was the beginning of the controversy ; but soon other 
 things were dragged into it, and that which at first was a mere 
 speck in the horizon, became a black and angry cloud, wliich^ 
 in the language of the Rev. Robert Cross, " endangered the- 
 very existence of the infant church." 
 
 Previous to the year 1700 there were, in all the territory 
 now embraced in the United States, not more than twenty 
 Presbyterian ministers, and all of these, except six, were in the 
 Xew England States. In Xew England Congregationalism 
 
ASSOCIATE PRESBYTERY. 141 
 
 then as now prevailed, and gave shape and coloring to every- 
 thing. Several of the Presbj-terian preachers seem to have 
 had no immediate connection with an}' presbytery. This was 
 the case in Charleston, South Carolina. In the " White Meet- 
 ing House," Presbyterians of English, Irish and Scotch descent, 
 and Xew England and Old England Congregationalists, wor- 
 shipped together in harmony and peace, having for twentv 
 years a minister of the Church of Scotland. 
 
 Facts warrant the conclusion that the Presbyterian Church 
 in the United States had its origin in a blending of Irish Pres- 
 byterianism and English Congregationalists, together with a 
 slight mixture of Scotch Presbyterians. In, perhaps, all the 
 American colonies there were, at this time, a very considerable 
 number of the population who adhered to the more rigid fea- 
 tures of the Church of Scotland, and in several of the colonies 
 there were a few who embraced, with all their hearts, the po- 
 litical and religious notions held b}' Cameron, Cargill and Ren- 
 wick. To both of these classes the manner in which the Pres- 
 byterian Church was organized in America was not agreeable, 
 xmd very soon afterward they began to look with anxious hopes 
 for relief by means of the party in the Church of Scotland, 
 which was protesting against the patronage system. In fact, 
 a very respectable number of persons, in full sympathy with 
 the secession doctrine, had come to America several years be- 
 fore the secession actually took place. Soon after the secession 
 was accomplished, a number of families in connection with the 
 Associate Presbytery, both in Scotland and Ireland, came to 
 America. Some of these families settled in South Carolina, 
 some in J^orth Carolina, some in Virginia, some in several of 
 the ISTew England States ; but, perhaps, the greater part of them 
 fixed their abode in Pennsylvania. Between these families and 
 their friends in Ireland and Scotland, a correspondence was 
 kept up, so that in this private way those in America were in- 
 formed of what was transpiring, both in Church and State, in 
 the mother country, and those in Ireland and Scotland gained 
 similar information respecting afiairs in America. 
 
 In 1739, the celebrated preacher, George AVhitfield, made 
 the following entry in his journal respecting the elder William 
 Tennant : 
 
142 HISTORY OF THE 
 
 " He keeps an academy about twenty miles from Philadelphia and has been 
 blessed with four gracious sons, three of which have been, and still continue to 
 be, eminently useful in the Church of Christ. * * * He is a great friend of 
 Mr. Erskine, of Scotland, and as far as I can learn, both he and his sons are se- 
 cretly despised by the generality of the synod (Philadelphia) as Mr. Erskine 
 and his friends are hated by the judicatories of Edinburgh." 
 
 It is a well-attested fact that Arianism, about the time that 
 the Associate Presbj^tery was organized, began to crop out in 
 the Synod of Ulster, Ireland. In 1705, the Belfast Society 
 was organized. Its acknowledged leaders were the Eevs. John 
 Abernethy and James Kirkpatrick, both of whom had been 
 fellow students with the Rev. John Simson, professor of divini- 
 ty in the University of Glasgow. John Abernethy was a man 
 of fine attainments, of unbounded ambition, and every way 
 qualified to be the leader of a [larty setting forth strange and 
 anti-Presbytcrian doctrines and practices. This Arian party 
 continued to exercise very considerable influence in the Church 
 of Ireland for a period of more than one hundred years. Tho 
 final contest was made in 1829, in which struggle Dr. Cook 
 was the leader of the orthodox part}', and the Rev. Henry 
 ]\Iontgomery of the Arians. The Church of God was dis- 
 turbed b}' these errorists in England, Ireland, Scotland and 
 America, and by them good men, such as John Wesley, Ebe- 
 nezer Erskine, the Tennants — father and sons — John Moorhead 
 and Alexander Craighead, " were secretly hated." There is 
 little doubt but Arianism and anti-Presbyterian notions had 
 much to do in originating and keeping up the correspondence 
 between the Associate Presb3'tery and AVilliam Tennant and 
 John Moorhead. 
 
 In nearly every one of the thirteen American colonies there 
 were a few persons who were ready to afliliate with the Asso- 
 ciate Presbytery so soon as it was organized. The first formal 
 request that the Associate Presbytery received from persons in 
 America for the preaching of the gospel, was in 1742. The 
 probability is that this petition was presented in the early part 
 of the year, and that it had been prepared in 1741. It came 
 from persons in Chester county, Pennsjdvania. As an evidence 
 of their earnestness, they " request the Presbytery to send 
 them either an ordained minister or a probationer." They 
 also. promise "to defray all the necessary charges of the mis- 
 sion." This was only about seven years after the organization 
 
ASSOCIATE PRESBYTERY. 143 
 
 of the Associate Presbyteiy, and only two years after the se- 
 cession ministers were thrust out of the Church of Scotland. 
 The demands made upon the Presbytery from various portions 
 of Ireland and Scotland Avere many, and so pressing that the 
 petition from America could not be o;ranted. All that the 
 Presbytery could at this time do was " to write a friendly let- 
 ter to their friends beyond the Atlantic." 
 
 It is probable that a correspondence was kept up regularly 
 with the people of Londonderry, Chester county, Pa., but the 
 next application " for sermon '' was in 1751. 
 
 It is rather remarkable tliat this application should be made- 
 b}' the Rev. Alexander Craighead, a member of the Synod of 
 Philadelphia, and afterwards pastor of Sugar Creek congrega- 
 tion, in Mecklenburg county, IST. C. The explanation is the 
 fact that Mr. Craighead and a number of other ministers in 
 the Presbyterian Church in America were dissatisfied with 
 man}' things connected with the Presbyterian Church of 
 America. "Whether this dissatisfaction was well founded or 
 no*:, is a matter with which we are not at present further con- 
 cerned than to account for the correspondence, which sprung 
 up between the Associate Presbytery of Scotland and several 
 individuals in connection w^itli the Presbyterian Church in 
 America. 
 
 The early history of what is now known as the Presbyterian 
 Church in America is involved in ver}^ great obscurity. The 
 exact date of the arrival of the first Presbyterian minister is 
 not certainly known. Previous to 1700 there were but few 
 organized congregations, and only a few ministers. These 
 were scattered over an immense tract of country from Charles- 
 ton, S. C, to Boston, Mass. The Presbytery of Philadelphia 
 was, as has been elsewhere stated, organized either in tl^e early 
 part of the year 1706, or in the latter part of 1705. In 1716 
 the Presbyter^" of Philadelphia having increased greatly in 
 numbers, it was determined to divide it into four })resbyteries, 
 and these to form the Synod of Philadelphia. 
 
 At the meeting of the Synod of Philadelphia, in 1729, what 
 (Was called the "Adopting Act" was passed. This act, or parts 
 of it, gave great oftense to some persons. One party in the 
 church regarded it, or at least one clause or expression in it, as 
 too loose, and another party looked upon the general tenor of 
 the act as demandino- too much. 
 
144 HISTORY OF THE 
 
 It is most evident that at that period, and for several years 
 previons, there was much diversity of opinion among the Pres- 
 byterians respecting the Westminster Confession of Faith. 
 This was natural, and to be expected, from the character and 
 ■circumstances of. the persons forming the organization. Some 
 were Scotch, some Irish, some Welsh, some English, and some 
 were from the continent of Europe. There was a very great 
 similarity in their modes of worship and formulas of doctrine. 
 Still they were in many things very dissimilar. They were 
 generally Calvinists and nearly all Presbyterians. Still Eng- 
 lish Presbyterianism dift'ered as much from Scotch Presb}-- 
 terianism as either did from Episcopacy. The larger number - 
 of Puritans who settled Kew England were English Presby- 
 terians, yet so much did they differ from Scotch Presbyterians, 
 ■that the Puritans have all been regarded as Congregationalists. 
 
 In an organization composed of materials so much alike, 
 and yet so unlike, perfect harmony could not at first be ex- 
 pected. 
 
 At the meeting of the Synod, in 1728, an overture was pre- 
 sented in writing having reference to the subscribing of the 
 Confession of Faith. On the second day of tlie meeting of the 
 Synod, in 1729, a committee was appointed "to draw up an 
 overture upon" this overture. This committee reported on the 
 next da3^ " After long debating" this " overture of the com- 
 mittee was adopted." There is no denying the fact that the 
 adoption of this overture was offensive to many in the denom- 
 ination. The following is the overture: 
 
 '•Although the Synod do. not claim or pretend to any authority of imposing 
 our faith upon other men's consciences, but do profess our just dissatisfaction 
 with, and abhorence of such impositions, and do utterly disclaim all legislative 
 power, and authority in the church, being willing to receive one another as 
 Christ has received us, to the glory of God, and admit to fellowship, in sacred 
 ordinances, all such as we have grounds to believe Christ will at last admit to 
 the Kingdom of Heaven, yet we are undoubtedly obliged to take care that the 
 faith once delivered to the saints be kept pure and uncorrupt among us. and so 
 handed down to our posterity ; and do therefore agree that all the ministers of 
 this Synod, or that shall hereafter be admitted into this Synod, shall declare 
 their agreement in, and approbation of, the Confession of Faith, with the Larger 
 and Shorter Catechisms of the Assembly of Divines at Westminster, as being in 
 all the essential and necessary articles, good forms of sound words and systems 
 of Christian doctrines, and do also adopt the said Confession and Catechisms 
 as the confession of oiir faith. And we do also agree that all the presbyteries 
 
ASSOCIATE PRESBYTERY. 145 
 
 "Within our bounds shall always take care not to admit any candidate of the min- 
 istry into the exercise of the sacred function but what declares his agreement in 
 opinion with all the essential and necessary articles of said Confession, either by 
 subscribing the said Confession of Faith and Catechisms, or by verbal declara- 
 tion of their assent thereto as such minister or candidate shall think best. And 
 in case any minister of this Synod, or any candidate for the ministry, shall hare 
 any scruples with respect to any article or articles of said Confession or Cate- 
 chisms, he shall, at the time of his making said declarations, declare his senti- 
 ments to the presbytery or synod, who shall, notwithstanding, admit him to the 
 exercise of the ministry within our bounds, and to ministerial communion, if 
 the synod or presbytery shall judge his scruples or mistake to be only about 
 articles not essential and necessary in doctrine, worship or government. But if 
 the synod or presbytery shall judge such ministers or candidates erroneous in 
 essential and necessary articles of faith, the synod or presbytery shall declare 
 them incapable of communion with them. And the Synod do solemnly agree 
 that none of us will traduce or use any opprobrious terms of those that differ 
 from us in these extra-essential and not necessary points of doctrine, but treat 
 them with the same friendship, kindness and brotherly love as if they had not 
 differed from us in such sentiments."' 
 
 It is most manifest that this overture, which was agreed upon 
 by the Synod of Philadelphia in the very words above cited, and 
 is usually called " The Adopting Act," was an attempt at a com- 
 promise between parties entertaining conflicting opinions with 
 respect to the doctrines and form of church government con- 
 tained in the Westminster Confession of Faith. 
 
 33y the passage of this overture, the strict Presbyterian party 
 claimed a victory ; but really it is difficult to see in vrhat this 
 victory consisted. It, together with other enactments, led to a 
 rupture, in 1741 ; and the division of the Presbyterian Church 
 into Old School and ]^ew School, in 1837, may be traced back 
 to this Adopting Act of 1729. 
 
 These unfortunate misunderstandings among the members of 
 the Presbyterian Church in America led directl}^ to a corres- 
 pondence between some of the dissatisfied parties and the 
 Associate Presbytery of Scotland. Notwithstanding all this, 
 when the Associate Presbytery sent missionaries to America, 
 they, as we shall see, were not received by either party with 
 even the social courtesies which are shown by one gentleman 
 to another. 
 
 11 
 
1-46 HISTORY OF THE 
 
 CHAPTER VIII. 
 
 GELLATLY AND ARNOT COME TO AMERICA— Their Instructions— Seceder- 
 Societies — Hume and Jainieson Appointed to go to America — Andrew Bun- • 
 yan deprived of his License — Good Effect — Condition of America in 1751 — 
 Bunyan Restored — Apostolic plan, ''by two and two" — Gellatly and Arnot 
 Solicited to join the Presbyterian Church — Stigmatized as Schismatics— 
 AVarning Published — Delop's Pamphlet — Controversy about the Nature of 
 Faith and the Gospel OffeiJ — Ralph Erskine's View — Finley and Smith and 
 Gellatly and Arnot Controversy — Mr. Gellatly Settles as Pastor — Arnot Re- 
 turns to Scotland — James Proudfoot Arrives in America — Settles at Pequa — 
 Removes to Salem — Mission Station of Associate Synod — Matthew Hender- 
 son Comes to America — Settles at Oxford — John Mason. Robert Annan and 
 John Smart Come to America — Mason Settles in New York ; Annan at Marsh 
 Creek — Smart Returns to Scotland — AVilliam Marshall Comes to America — 
 Receives Three Calls — Occasions a Ditficulty in the Presbytery — Mr. Hen- 
 derson Dissents — Mr. Marshall Settles at Deep Run. 
 
 The first Associate ministers who came to America were the 
 Revs. Alexander Gellatly and Andrew Arnot, both in connec- 
 tion with the Anti-Bnrgher Synod of Scotland. They set sail 
 for America in the beginnins^ of the summer of 1753, and ar- 
 rived in Pennsylvania sometime before the close of the same 
 year. According to the instrnc^^^ion given them by the judica- 
 tory to which they belonged, they immediately on arriving in 
 the ]^ew World, proceeded to organize themselves into a pres- 
 bytery. The tenor of these instructions was that they, to- 
 gether wHth two ruling elders, sliould constitute themselves 
 into a presbj'tery under the title of the Associate Presbytery of 
 Pennsjdvania, and that as soon as practicable, they should or- 
 o:anize two cono-reo-ations, each haviuij; its own bench of ruling 
 elders. They were further instructed not to admit any to the 
 office of ruling elder who had not examined and approved the 
 standards of the Secession Church, and who did not possess the 
 scriptural qualifications for that sacred office. 
 
 Although, so far as is known, there is no record to show that 
 previous to the arrival of Messrs. Gr-ellatly and Arnot, there 
 w^ere in America any ruling elders in connection with the Se- 
 cession Church of Scotland, it is very probable there were sev- 
 
ASSOCIATE PRESBYTERY. 14T 
 
 eral. The Seceders, like the Covenanters, formed themselves 
 into societies so soon as they came to America. These socie- 
 ties general!}', if not always, were under the supervision of a 
 ruling elder. Xot only so, but these societies were, like the 
 Scotch congregations, divided into " quarters," or, more cor- 
 rectly, into sections, and a quarter or section assigned to each 
 ruling elder. Over his quarter a ruling elder exercised a gen- 
 eral supervision, and performed much that is now denominated 
 pastoral duty. He visited the sick, catechised and instructed 
 the children, comforted the afflicted, rebuked transgressors, 
 and usually directed the public religious exercises of his quar- 
 ter on the Sabbath. The persons who, in 1742, sent up the 
 first formal petition to the Secession Church for preaching, 
 seem to have been organized into a society, and were in gootl 
 working condition. In other words, they seem to have had 
 an enero-etic leader, in whom all had confidence. This is the 
 more probable, since they, in their petition, declare their readi- 
 ness to defray the expenses of the mission. 
 
 Previous to the appointment of Messrs. Gellatly and Arnot 
 as missionaries to America, the Secession Church had made 
 several unsuccessful efforts to meet the urgent demands made 
 upon it by the societies in the new world. 
 
 At the meeting of the Anti-Burgher Synod, in August, 1751, 
 the Secession Presbj'tery of Ireland was directed to ordain Mr. 
 James Hume, with a view to his being sent to America as a 
 missionary. At the same time, the Presbytery of Perth and 
 Dunfermline Wcis instructed to license Mr. John Jamieson, that 
 he might be ready, at the next meeting of Synod, to be sent 
 to the same field, if the way should then be open. Mr. Hume,, 
 who was obstinately opposed to undertaking the work assigned 
 hjL|n b}^ the Synod, was dealt with in a very positive manner. 
 Some time after his appointment as missionary to America, he 
 received a call from the congregation of Moyrah and Lisburn, 
 Ireland ; but the Synod refused to sustain the call, and ordered 
 him to proceed to fulfill his appointment in America. ISTot- 
 withstanding this, he still persisted, and the Synod finally con- 
 cluded to grant his presbytery permission to settle him. This 
 was done, but not until he had made satisfactory acknowledg- 
 ment for his previous obstinacy. Mr. Jamieson received a call 
 from Duke Street congregation, in the city of Glasgow, and 
 
148 HISTORY OF THE 
 
 was, by the permission of Synod, settled over them as their 
 pastor. Mr. Jamieson, also, was unwilling to undertake the 
 American mission ; but his unwillingness did not, as in the 
 case of Mr, Hume, amount to obstinacy. Hence, he seems to 
 have been dealt with more leniently. 
 
 The conduct of Messrs. Hume and Jamieson caused a feeling 
 of intense disappointment in the minds of the members of the 
 Anti-Burgher Synod, and as they were men who could not bear 
 to be trifled with, they, at their meeting in August, 1752, in- 
 structed the presbyteries not to license any one to preach, until 
 he had expressed his willingness to accept any missionary ap- 
 pointment that the Synod might assio-n him, and that all theo- 
 logical students who would not give an expression of their will- 
 ingness to submit to the Synod in its missionary appointments, 
 were to be no longer regarded as theological students. Almost 
 immediatelj' after the .passage of this act, the application for 
 ministerial aid was renewed by the friends of the Secession in 
 Pennsylvania. The Synod ordered Messrs. Alexander Gellatly 
 and Andrew Bunyan to be " licensed without delay," that they 
 might be sent to minister to these people. 
 
 The order was obeyed ; but. after having been licensedj Mr. 
 Bunj'an began to hesitate in his mind, and caused another de- 
 lay. He stated to the Presbytery the difficulties in the way of 
 his undertaking the mission, and the presbytery referred them 
 to the Synod. After having heard and considered the difficul- 
 ties of Mr. Bunyan, the Synod declared that they were not 
 pertinent, and ordered him to proceed with his trials for ordi- 
 nation. Still, Mr. Bunyan declared that his " want of clear- 
 ness " continued. The Synod determined not to swerve from 
 its previous decision, and after several ineffectual efforts on the 
 part of the Synod to remove the difficulties of Mr. Bunyan, his 
 license was declared null and void. 
 
 iSTo doubt there are some who will be ready to regard this as 
 a hio-h-handed act of ecclesiastical tyranny. AH the facts in 
 the case are not known, and the circumstances attending it are 
 not, and cannot now, be well understood ; but from anything 
 that appears to the contrary, this act of the Anti-Burgher 
 Synod is defensible. The preacher of the gospel is the prop- 
 erty of the church. The King and Head of the church com- 
 mands him to go wherever the indications of Providence and 
 
ASSOCIATE PRESBYTERY. 149 
 
 the voice of the church (the people of God in tliis case), call 
 him. His work is to preach the gospel. His individual pref- 
 erences are ever to be regarded as matters of secondary consid- 
 eration when compared with the voice of the church. It is 
 not claimed that church courts are infallible. They often make 
 mistakes ; but in the Presbyterian form of church government 
 provision is made for correcting these mistakes. In the case 
 of Mr. Bun3'an, it is, however, not claimed that the Anti- 
 Burgher Synod did wrong in appointing him to go to Penn- 
 sylvania. No doubt, as wise and prudent men, the}^ regarded 
 him and Mr. Gellatly as the most tit persons who were at that 
 time available for the transatlantic mission. The subsequent 
 labors of Mr. Gellatly show that at least in his case, the judg- 
 ment of the Synod was correct. 
 
 At the time that the Anti-Burgher Synod ordered Messrs. 
 Gellatly and Bunyan to Pennsylvania to preach the gospel, 
 America was a wild waste, full of wild beasts and venomous 
 serpents, and destitute of nearly all the comforts of civiliza- 
 tion. To a mind anxious to secure a position of luxurj' and 
 ease, there was nothing fascinating in the forests of Pennsyl- 
 vania. On the contrary, there was, in the very name America 
 everything to make such a mind shudder and shrink back 
 from a voyage thither. Safely, it may be said, that tlie first 
 ministers who came from Europe to preach tlie gospel to the 
 inhabitants of America, were richlj^ endowed with a mission- 
 ary spirit, and the ecclesiastical courts by which the first mis- 
 sionaries were sent across the Atlantic, were richly endowed 
 with a spirit of heavenly wisdom, the precious fruits of which 
 th&nAmerican people are to-day enjoying. In depriving Mr. 
 Bmlj'an of his license to preach because he refused to obey a 
 lawful command, the Anti-Burgher Synod acted on the safe 
 principle that law, to be respected, must be faithfully executed. 
 The punishment was a wholesome warning to others, and it was 
 profitable to Mr. Bunyan himself. Having had time for sober 
 reflection, he presented himself before the Sj'nod and confessed 
 that he had given just ground of offense, and declared his will- 
 ingness to go as a missionary either to Pennsylvania, or to an}^ 
 other field to which the Synod might see fit to send him. This 
 being satisfactory to the Synod, his license was restored ; but 
 he was not again appointed to preach the gospel in America. 
 
150 HISTORY OP THE 
 
 It would seem that in sendino; tbeir iirst missionaries to 
 Pennsylvania, the Anti-Burgher Synod was governed by the 
 example of our Lord. He sent out his discij^les " by two and 
 two," and in conformity to his example did the Sj^nod send 
 Alexander Gellatly and Andrew Arnot to Pennsylvania. Mr. 
 Bunyan had occasioned a delay of nearl}' a year. Xo objection 
 being made by Mr. Gellatly, he was, as soon as convenient, 
 licensed and ordained by his presbytery, with a view to enter- 
 ing upon the work to which he had Ijeeii appointed b}' tlie 
 Synod. 
 
 Mr. Arnot, the pastor of the congregation of Midholm, in 
 the south of Scotland, volunteered to accompau}- Mr. Gellatl}- 
 to l*cnnsylvania and remain for two j-ears, provided the Synod 
 w^ould make provision for his congregation during his absence. 
 The conditions upon which ]Mr. Arnot accompanied Mv. trel- 
 latly seems to have been that he would remain two years in 
 Pennsylvania, in the event no other missionary could be se- 
 cured previous to that time ; and if he should see fit to remain 
 in Pennsylvania, the Synod would give their assent. Mr. 
 Arnot was every way acceptable to the Sjmod, and their con- 
 sent was cordially given to the conditions upon whicli he pro- 
 posed to undertake the mission to thp Xew World. 
 
 Very soon after the arrival of Messrs, Gellatly and Arnot 
 the Presbytery of New Castle, subordinate to the Synod of ISTew 
 York and Pennsylvania, moved by a spirit which savors but 
 little of the gospel of peace and love, ]iublished a " AVarning 
 against the Seceders." In this "Warning," Messrs. Gellatly 
 and* Arnot were stigmatized as '• schismatics and errorists." 
 That they might show their spleen und give vent to their 
 hatred for the doctrines and religious practices of the Seceders, 
 they republished, at Lancaster, Pa., a book Avhich had, about 
 1749, been publislied by the Pev. Samuel Delap, in Ireland. It 
 is clear that Mr. Delap, who was regarded as one of the leaders 
 of the orthodox party in the Synod of Ulster, had very indis- 
 tinct notions of the tenets held by the Seceders. It is hard 
 even to conjecture what led him to waste his time and display 
 his learning and ability in writing the book. It is notorious 
 that the Presbytery of New Castle, previous to publishing the 
 "Warning" and republishing the book, or rather pamphlet of 
 the Rev. Samuel Delap, invited Messrs. Gellatly and Arnot to 
 
ASSOCIATE PRESBYTERY. 151 
 
 unite ^vith them. This they could not, or at least did not do. 
 The points on Avhich thej differed were " the nature of faith 
 and extent of the gospel offer." These, together with a differ- 
 ence respecting Covenanting, were the main grounds upon 
 \vhich the separation was continued. It will be remembered 
 that one of the controversies in the Church of Scotland was 
 about the offer of the gospel. There was a party in the Estab- 
 lished Church of Scotland who held to what may, with pro- 
 priety, be called a limited or restricted offer of the gospel. In 
 other words, this party held to the doctrine of a limited atone- 
 ment, and restricted the offer of the gospel to those for whom 
 an atonement had been made. The doctrine of the Secession 
 Church on this point, in the language of Halph Erskine, is 
 that the " offer of the gospel is universal to all that hear it." 
 ABother doctrinal difference between the Seceders and a strong 
 and dominant party in the Church of Scotland was as to whether 
 or not the sinner should prepare himself to come to Jesus before 
 he actually comes. The Seceders held that the sinner was un- 
 able to make any preparation, and none was required. The 
 party to whom reference is made, pronounced the following 
 H-leliverance of the Auchterarder Presbytery as unsound: " It 
 is not sound and orthodox to teach that we must forsake sin in 
 order to our coming to Christ, and instating us in covenant 
 with God." 
 
 It is not certainly known whether or not any of the early 
 members of the New Castle Presbyter}^ held the same notions 
 on these points as those held by a party in the Church of Scot- 
 land ; but it is probable they did, since it is known that the 
 contemplated union was frustrated because they differed or 
 could not agree on these points, and it is a fact beyond all con- 
 troversy that no change ever took place in the Secession Church 
 on these points. 
 
 It is but just and proper to remark that between the mem- 
 bers of the Presbyterian Churches in Scotland and Ireland and 
 the members of the Secession Church, both Burghers and Anti- 
 Burgliers and Covenanters — there were cherished feelings far 
 from Christian. Those belonging to the different denomina- 
 tions, who came to America, brought with them the same hos- 
 tile feelings which raged in their bosoms on the other side of 
 •the Atlantic. The simple, unvarnished truth is, the Secession 
 
152 HISTORY OF THE 
 
 Church was hated and despised by Presbyterians, both in Eu- 
 rope and America, and the members of the Secession Church 
 looked with a painful, and, perhaps, sinful degree of suspicion 
 upon all other branches of the Presbyterian Church. 
 
 It will be admitted by every unprejudiced mind that these 
 suspicions were not altogether without a foundation. One of 
 the tendencies of the Presbyterian Church, both in Ireland and 
 Scotland, is to embrace, in some of its forms, Arianism. The 
 tendency of the Presbyterian Church, when first established in 
 America, was to deo-enerate into Congregationalism, and jSTew 
 England Congregationalism has developed itself into Arianism 
 of all grades and shades. 
 
 To the "Warning" issued by the Xew Castle Presbytery 
 Messrs. Gellatly and Arnot replied in a pamphlet of 240 pages. 
 In 1758, an answer to the work of ]Messrs. Gellatly and Arnot 
 was published by Messrs. S.Einly and R. Smith. Mr. Gellatly 
 again replied, in a work of more than 200 pages. 
 
 oSTo one will contend that these controversies were attended 
 wnth no injury to the cause of religion. Controversial writers 
 wax warm and say many things that they themselves do not 
 approve of when time cools the fever of dispute. Such was 
 the case in the keen controversy which was carried on between 
 Messrs. Finly and P. Smith, on the part of the Presbyterian 
 Church, and Messrs. Gellatly and Arnot, on the part of the 
 Associate Presbytery of Pennsylvania. 
 
 That controversy, however, did good as well as evil. In it- 
 self it was only evil ; but God, who overrules all things, made 
 it redound to his own glory. It gave the members of the As- 
 sociate Presbytery a fair opportunity to publish and advocate 
 the doctrines and practices of their standards, and it served as 
 a salutary check to the Presbyterian Church. Both parties were 
 benefitted. 
 
 Whatever harm or injury may have grown out of that bitter 
 controversy must be, in all honesty, laid to the charge of the 
 Presbytery of Xew Castle and individuals in the Presbyterian 
 Church. By them the proposition for union was made, and 
 when the union could not be eti:ected, the}^ issued the "Warn- 
 ing" in which Gellatly and Arnot were published to the world 
 as "disturbers of the peace, bigots and fanatics." 
 
ASSOCIATE PRESBYTERY. 15S 
 
 This controversy lasted for about six years, but it did not 
 turn away Mr. Gellatly from his work as au humble minister 
 of the gospel. 
 
 In JSTovember, 1753, the Associate Presbytery of Pennsyl- 
 vania was organized, and during the first part of the next year 
 Mr. Gellatly settled as pastor of Octoraro and Oxford congre- 
 gations ; the former in Lancaster, and the latter in Chester 
 county, Pa. Here he continued to labor until the 12th of 
 March, 1761, when he died, in the forty-second year of his age, 
 and the eighth year after his arrival in America. 
 
 In the summer of 1754, Mr. Arnot returned to Scotland. 
 Previous to his return, however, the Rev. James Proudfoot, a 
 licentiate under the care of the Presbytery of Perth and Dun- 
 fermline, was, by order of the Anti-Burgher Synod, ordained, 
 and directed to proceed to the transatlantic mission. Mr. 
 Proudfoot set sail from Greenock for Pennsylvania in the early 
 part of August, 1754, about one month after his ordination. 
 He reached Boston in the month of September, and as soon as 
 was possible, set out for Pennsylvania. In the city of Phila- 
 delphia he met the Rev. Andrew Arnot, then returning to 
 Scotland. 
 
 After an itinerancy of four years, Mr. Proudfoot received a 
 call from the Associate congregation in Pequa, Pa. Here he 
 remained in the faithful discharge of his duties for a quarter 
 of a century. After the Associate Reformed Church was con- 
 stituted, Mr. Proudfoot having received and accepted a call 
 from Salem, in the State of Xew York, moved there, with his 
 family in the autumn of 1783, His earthly labors were brought 
 to a close on the 22d of October, 1802, in the seventieth year 
 of his age. 
 
 Xotwithstanding the heavy demands made upon both 
 branches of the Secession Church, at home, they never lost 
 sight of the Foreign field. In less than thirty years after 
 the constitution of the Associate Presbytery, two Presbyteries 
 had been organized in Ireland, a number of missionaries sent 
 to the Highlands of Scotland, and a mission station established 
 in iS'ova Scotia. However interesting and edifying it might 
 be to trace all the missionary labors and all the missionary suc- 
 cesses of the Secession Church, it would not comport with our 
 desio-n. 
 
154 HISTORY OF THE 
 
 At a very early period, America was regarded b}' the Seces- 
 sion Church as a most important missionary field. In 1758 
 Messrs Gellatl_y and Proudfoot were joined b}' ]\Ir. ^Matthew 
 Henderson. Very soon after his arrival in America, Mr. Hen- 
 derson became the pastor of Oxford, Lancaster county, Pa. 
 Here he labored for a period of about twenty years, or to the 
 3^ear 1781. About two years after the arrival of Mr. Hender- 
 son, the hands of the Associate Presbytery of Pennsylvania 
 were strengthened by the Rev. John ^Mason and two proba- 
 tioners, Robert Annan and John Smart. They landed in ISTew 
 York in June, 1761, and as Mr. Mason had been invited to 
 come to America by a congregation in the city of Xew York, 
 he was, in a short time, installed over this people, and remained 
 their pastor until the time of his death, which occurred April 
 19, 1792. The church of which Mr. ]\lason was pastor was 
 long known as " the Cedar Street Chui'ch.'' 
 
 After itinerating for a period of near two years, Mr. Annan 
 •was, on the 8th of June, 1763, ordained and installed at Marsh 
 Creek, Adams county, Pa., pastor of Marsh Creek and Little 
 ConewatTO congregations. ^Mr. Smart, after remaining for a 
 short time, returned to Scotland. 
 
 In August, 1763, Mr. William Marshall, a probationer in 
 connection with the Associate (Anti-Burgher) Presbytery of 
 Perth, landed in Philadelphia. At the meeting of the Asso- 
 ciate Presbytery of Pennsylvania, at Octoraro, on the 1st of 
 November, 1764, three calls — one from the congregation of 
 Deep Run, one from Octoraro, and one from Muddy Creek — 
 were presented for the ministerial services and pastoral labors 
 of Mr. Marshall. Mr. Matthew Henderson claimed that it wa| 
 the duty of the presbytery, in a judicial capacity, to say posi- 
 tively which one of the three calls Mr. Marshall should accept. 
 The other members of the presbytery, taking a ditierent view 
 of the matter, decided that Mr. Marshall be allowed the privi- 
 lege of accepting any one of the three calls. In genuine Sece- 
 der style, Mr. Henderson had his dissent recorded in the min- 
 utes of the presbyter^' . 
 
 It is perhaps impossible, at this late date, when nearly all 
 the circumstances connected with the case are forgotten, to 
 decide which acted more in conformity with the principles of 
 strict Presbyterianism, the presbytery or ]Mr. Henderson. Mr. 
 
ASSOCIATE PRESBYTERY. 155 
 
 Marshall certainly had the right to decline accepting all of the 
 calls. This he could not, however, have done without first 
 having given the presbj'tery good and sufficient reasons for his 
 declinature. Had Mr. Marshall been in doubt as to which one 
 of the calls he should accept, it was the duty of the presbyter3' 
 to make the decision. The presbytery surely had the right to 
 direct Mr. Marshall. 
 
 The dissent of Mr. Henderson having amounted to little, 
 Mr. Marshall accepted the call from Deep Eun, Bucks county, 
 Pa., and on the 30th of August, 1765, was ordained and in- 
 stalled their pastor. 
 
156 HISTORY OF THE 
 
 CHAPTER IX. 
 
 PASTORAL CHARGES IN 176o— All Anti-Burghers— Thomas Clark First 
 Burgher Minister who Came to America— Birth and Education of Mr. Clark 
 ' —Licensed and Sent to Ireland— Settles at Ballybay — Main. Black and Clark 
 Constitute Associate Presbyter}- of Down — Presbytery of Moyrah and Lis- 
 burn— History of Thomas Clark— Fought against the Pretender— Difficul- 
 ties in Ireland — Thrust into Prison — Forced to Leave the Country — In Com- 
 pany with Three -Hundred Members of his Congregation Comes to Amer- 
 ica — Reasons for Leaving Ireland — Solicited by Friends to Come to America 
 — Opened a Correspondence with the Hon. Robert Harper — Obtains a Grant 
 of Land — Part of his Congregation Settle in South Carolina; the other Part 
 in New York — The Turner Grant — Erected a Church in 1766-67 — Secession 
 of the Church — Dr. Clark Visited South Carolina in 1769— Resigns the Pas- 
 torate of Salem. 1782. and Settles at Cedar Spring in 1786 — Dr. Clark and the 
 Anti-Burghers Coalesce, in 176.5 — The Coalescence Disapi^roved by the Anti- 
 Burgher Synod — Kinlo(5k and Telfair Sent to America — Join the Associate 
 Presbytery of Pennsylvania — John Smith and John Rodgers Sent by the 
 Anti-Burgher Synod to Dissolve the Union of the Burghers and Anti-Burgh- 
 ers in America — Take their Seats as Presbyters — Burgher Congregations in 
 America. 
 
 The pastoral charges now (1765), in connection with the As- 
 sociate Presbytery of Pennsylvania, were live. All the Seces- 
 sion ministers who, up to 1764, had come to America, were in 
 connection with the General Associate, or, as it was usually 
 called, Anti- Burgher Synod. The first minister in connection 
 with the Associate or Burgher Synod, who came to the new 
 world, was the celebrated Thomas Clark, or Clarke^ according 
 to his own orthograph}-. 
 
 The Rev. Thomas Clark was, by birth and education, a 
 Scotchman. He was born on the 5th of ISTovember, 1720, and 
 graduated sometime previous to 1745, at the University of 
 Glasgow. During the years 1745-46, he served his country 
 faithfully in the army which fought against the Pretender. 
 The first ecclesiastical mention that is made of his name, so far 
 as has been discovered, is by the Burgher Synod, at its meeting 
 at Stirling on the 16th of June, 1747. Application was made 
 to that body, at that time, by several societies for a " supply 
 of sermon." The field was too sreat for the number of labor- 
 
ASSOCIATE PRESBYTERY. 157 
 
 ers. The harvest was truly great; but the laborers were few. 
 All that the Synod could do was to order that James Wright, 
 Thomas Main and Thomas Clark be entered on trials for license 
 by the Presbytery of Glasgow. This was done, and in April of 
 the following year, Thomas Clark was licensed to preach the 
 gospel. After preaching for about one year in Scotland, and 
 two years in Ireland, he was, on the 23d of Jul}^, 1751, or- 
 dained and installed pastor of the congregation of I3allibay, 
 Ireland. On the next day, he, in connection with the Revs. 
 Thomas Main and Andrew Black, were constituted into a 
 Presbytery which they designated the " Associate Presbytery 
 of Down." This Associate Presbj^ter}' of Down must not be 
 confounded with the Presbytery of Moyrah and Lisburn in 
 -connection with the Anti-Burgher Synod. This latter was 
 formed on the 13th of April, 1750. The ministers in connec- 
 tion with it, at the time of the organization, were Isaac Patton, 
 David Arrott and Alexander Stewart. 
 
 The history of the Rev. Thomas Clark is full of thrilling in- 
 terest. It is little that is known of liini ; but that little is so 
 wonderful that it produces an insatiable craving to know more. 
 Having completed his literary course in the University of Glas- 
 gow, he then graduated in medicine. Hence, he was at that 
 time, and is yet spoken of as Dr. Clark. At some time previ- 
 ous to 1745, he was " chaplain in the family of a gentleman 
 resident in Galloway, and signalized his loyalty by taking up 
 arms against the Pretender." It is hard to tell what significa- 
 tion is to be attached to the word " chaplain " in the preced- 
 ing quotation. Certain it is, according to the records of the 
 Burgher Synod, that Mr. Clark was not licensed to preach 
 until April, 1748. In June, 1749, he was sent by the Burgher 
 Presbytery of Glasgow to Ireland. After his arrival in Ire- 
 land, until his settlement as pastor of the congregation of Bal- 
 lybay, a period of two years, his itinerate labors were very 
 extensive, embracing the counties of Monaghan, Tyrone, Ar- 
 magh amVDown. Without being what men of the world would 
 call great,) he was regarded b}'' all as full of zeal and eminently 
 pious, '^e wore a Highland bonnet, and expressed himself 
 in broad Scotch, and there was nothing either in his dark 
 visage, or in his tall, gaunt figure, fitted to make any very 
 
158 ' HISTORY OF THE 
 
 favorable impression on a stranger; bnt those who entered into 
 conversation with him were soon made sensible that they were 
 holding fellowship with a minister of Christ.'' 
 
 In Ireland, Dr. Clark w^as loved, feared and hated. He was 
 loved by all pious people, feared by profligate sinners, and 
 hated by new-light ministers. Bj' this latter class of individ- 
 uals he was fined, imprisoned, and on one occasion forced to 
 leave the country for a time, in order to save his life. Under 
 circumstances sufficient to try the faith and patience of any 
 man. Dr. Clark labored in Ireland for nearly sixteen j-ears. 
 His labors were by no means confined to his own congregation, 
 but he was, in journeys, often, constantly on the lookout for 
 some place where he could do something to advance his Mas- 
 ter's kingdom. On the 10th of May, 1764, he, in company 
 with about three hundred of his congregation and neighbors, 
 set sail from jN'ewry, Ireland, for America. They landed in 
 safety at i!s"ew York on the 28th of July. In the coming of 
 Dr. Clark to America, and the circumstances which led to that 
 event, as well as in every other dispensation of I'rovidence con- 
 cerning him, may be traced in legible characters the purpose 
 of God to overrule all things for his own glory and the good 
 of his people. It is the prerogative of God to bring light out 
 of darkness, order out of confusion, and good out of evil. This 
 was demonstrated in the events resulting from the coming of 
 Dr. Clark to America. 
 
 It is said that the old eagle, when she would have her young 
 ones quit the nest, tears it to pieces, thus forcing them to leave 
 it. So God, when he would have his servants leave one field 
 of labor and enter on another, he tears up the old nest — breeds 
 confusion in the camp. 
 
 Dr. Clark either had, or thought he had,. ceased to be usefal 
 in the congregation of Ballybay. The youth of the congrega- 
 tion had grown indift'erent, he says, with regard to religious 
 instruction on the Sabbath, and the old spent the interval be- 
 tween sermons on the Sabbath in foolish and secular conver- 
 sation. The membership of the congregation was growing 
 neither in numbers nor piety ; and in addition, they were with- 
 holding from their pastor a comfortable support. Prompted 
 b}^ the indications of Providence, and guided, as we may safely 
 conclude, by God's Holy Spirit, he bid adieu to the friends of 
 
AS^SOCIATE PRESBYTERY. iO',» 
 
 his youth and the scenes of his early labors, and turned his 
 anxious eyes toward the home, of the oppressed of every clime. 
 
 In addition to the fact that Dr. Clark's usefulness in Ireland 
 was apparentl}' growing less and less each year, his personal 
 friends, who had previously emigrated to America, were anx- 
 ious that he would join them in their new home west of the 
 Atlantic. As early as 1755, and perhaps at a date anterior to 
 this, several families, members of the congregation at Bally- 
 bay, came to America. Some of these families settled in Xew 
 York ; one at least — the Harris family — in Mecklenburg 
 county, ZST. C. ; and two — Kilpatrick and Hamilton — in Chester 
 county, and one, by the name of Young, in York county, S. C. 
 By these personal friends of Dr. Clark and other individuals 
 in America, who at one time had been connected with the 
 congregations under the supervision of the Associate Presb}'- 
 tery of Down, he was earnestly solicited to come to America. 
 Under existing circumstances, he concluded that it was his 
 duty to yield to these solicitations. 
 
 Before leaving Ireland, however, he made provision for the 
 temporal comfort of those who might accompany him. Ho 
 opened a correspondence with the Hon. Robert Harper, of 
 King's College, in the city of Xew York. The names of one 
 hundred families, which designed emigrating from the north 
 of Ireland to America, were furnished Mr. Harper by Dr. Clark. 
 That these families might be provided a home in the Xew 
 AVorld, Mr. Harper obtained from the government, on the 23d 
 of Xovember, 1763, forty thousand acres of land, in what is at 
 present AVarren county, Kew York. After landing at Xew 
 York city, the congregation (such it actuallj' was,) of Dr. Clark 
 divided. Part set out by land for Long Cane and Cedar Spring,. 
 in Abbeville county, S. C. ; and the other, and'greater part passed 
 up the Hudson as far as Stillwater. There the larger part halted, 
 while a few families proceeded to the tract of land secured by 
 Mr. Harper for their settlement. 
 
 Here they spent the winter ; but becoming discouraged on 
 account of the dreary aspect of the country, they returned, in 
 the earl^^ spring, to their friends at Stillwater; and although,, 
 on the 15th of May, 1765, Mr. Harper obtained for each family 
 a grant of four hundred acres of land, they preferred not to . 
 accept this generous ofler. 
 
1()0 HISTORY OF THE 
 
 Dr. Clark now set about to find for his friends and congre- 
 gation anotlier home. An extensive exploration, when the 
 facilities for such a work ai'e considered, was made. The 
 region of country embraced in "Washington county received 
 his chief attention. During the spring of 1765, he visited the 
 plain on which the town of Salem now" stands. In the house 
 ■of James Turner, the only inhabitant of the plain at that time, 
 he preached to a few persons who had collected from the few 
 scattering dwellings in the surrounding regions. 
 
 In the providence of God, it was so ordered that the time at 
 which Dr. Clark visited the region was most favorable for ac- 
 complishing the object which he had in view, and all the cir- 
 cumstances conspired to its favorable completion. 
 
 On the 7th of August, 1764, the Governor of the province of 
 JSTew York had conveyed to a company of twenty-four persons 
 in Massachusetts 25,000 acres of land, in what is now "Wash- 
 ington county. Two of the company were Alexander Turner 
 and his son James. From the former, since he was, perhai:)S, 
 the most efficient member of the compan^'^, the grant was 
 designated as "Turner's Grant," and by this appellation it was 
 long known. One half, or 12,000 acres of this grant was, by 
 the original company, conveyed to Oliver De Lancey and Peter 
 Dubois, of the city of Kew York. During the same year, 1764, 
 the whole tract was surveyed and divided into lots of less than 
 ninety acres each. The lots were then distributed by ballot, 
 between the original company and De Lancey and Dubois. 
 Previous to the drawing, however, it was mutually agreed and 
 legally arranged that six lots, each containing eighty-eight 
 acres, should be reserved and devoted exclusively to the sup- 
 port of a minister and school-master. Having been apprised 
 of these facts, and being favorably impressed with this region, 
 Dr. Clark immediately set about to procure the De Lancey and 
 Dubois part of the Turner grant, on which to settle his con- 
 gregation. Without delay, he set out in person for New York, 
 for the purpose of completing the arrangement with the pro- 
 prietors. His eiibrts were crowned with success. De Lancey 
 and Dubois conveyed to him the whole of the 12,000 acres of 
 land free of all charge for five years, after which the settlers 
 were to pay an annual rent of one shilling per acre. Part of 
 the congregation removed from Stillwater, in September, 1765, 
 
ASSOCIATE PRESBYTERY. IGl 
 
 and in the spring of the following year they were joined by 
 the remainder. Families came from Scotland and Ireland, and 
 the country was rapidh' settled by an energetic, thrifty and 
 pious people. The town was called Salem, which name it still 
 bears. 
 
 During the winter of 1766-67, a log church was erected — the 
 first in Washington county, ISTew York, and at that time the 
 only church in the State of Xew York north of Albany. In 
 this rude structure the congregation assembled on the last Sat- 
 urday in May, 1767, and worshipped the God of their fathers. 
 Xo organization took place. A congregation of two hundred 
 communicants, with its pastor, the Eev. Thomas Clark, M. D., 
 and its elders, George Oswald, David Tomb, "William Thomp- 
 son, William Moncrietf, William Wilson, Richard Hoy, John 
 Foster and David Hanna, crossed the Atlantic and settled in 
 the wild woods of eastern Xew York. 
 
 In the year 1769, Dr. Clark visited that portion of his con- 
 gregation which went to South Carolina. In the summer of 
 1782, he resigned the pastorate of Salem, and in 1786, was in- 
 stalled pastor of Cedar Spring and Long Cane congregations, 
 in Abbeville county, S. C. Here, on the 26tli of December, 
 1792, death terminated his earthly labors. 
 
 Previous to the arrival of Dr. Clark, all the Secession min- 
 isters who came to America, were in connection with the Anti- 
 Burgher Sjmod. Dr. Clark was, as we have elsewhere stated, 
 a member of the Presbytery of Down, Ireland, in connection 
 with the Burgher Synod of Scotland. Since there were no royal 
 towns in the wild woods of America, and consequently no 
 Burgher oaths to be imposed on any one. Dr. Clark, like a sensible 
 man, was unwilling to keep up a distinction where no differ- 
 ence of opinion existed. Very soon after his arrival in Amer- 
 ica, he made application to connect with the Associate Presby- 
 tery of Pennsylvania. This application was made before his 
 congregation left Stillwater. The members of the Associate 
 Presbytery of Pennsylvania took the same view of the matter 
 us that entertained by Dr. Clark, and on the 2d of September, 
 1765, the union was consummated on a basis entirely satisfac- 
 tory to the individuals immediately concerned. 
 
 12 
 
162 HISTORY OF THE 
 
 As it can be of but little interest to an}' one at the present 
 day to know the conditions upon which Dr. Clark, a Burgher,, 
 was received as a member of the Anti-Burgher Presb3'tery of 
 Pennsylvania, it is not necessary that Ave transcribe the articles 
 of agreement. Suffice it to say that both parties signilied their 
 approbation of the "Act, Declaration and Testimony" of the 
 Secession Church previous to the rupture caused by the differ- 
 ence of opinion concerning the Burgher oath. Both parties 
 were prohibited from either censuring or approving what had 
 been done or said in favor of or against taking the Burgher- 
 oath. Tins was wise, and if we consider the violent contro- 
 versies which had been waged between Burghers and Anti- 
 Burghers, it was eminently creditable to both the heads and. 
 hearts of all the parties entering into that union. The course 
 pursued by the Presbj'tery of Pennsylvania was disapproved of. 
 by the Anti-Burgher Synod of Scotland ; but the Burgher 
 Synod favored the action of Dr. Clark. 
 
 The next Secession ministers sent to America were David 
 Telfair and Samuel Kinlock. Both were in connection with 
 the Burgher branch of the Secession. They sailed for Amer- 
 ica in the early part of the spring of 1766. David Telfair was 
 an ordained minister, and at the time of his appointment to go 
 to America was the pastor of the congregation at Bridge-of- 
 Teith, and Samuel Kinlock was a probationer. Almost imme- 
 diately on the arrival of these two Burgher missionaries, they 
 began to make arrangements for a coalesence with the Anti- 
 Burgher Presbytery of Pennsylvania. David Telfair wrote 
 home to the Burgher Synod that this union was consummated 
 on the 5th of June, 1766. 
 
 Both Telfiiir and Kinlock returned to Scotland — the latter 
 in the spring of 1769, and the former during the latter part of 
 1767, or spring of 1768. 
 
 It was contemplated by the Burgher Synod of Scotland that 
 Telfair and Kinlock, together with Dr. Clark, would constitute 
 themselv.es into a presbytery for the better man.agement of the 
 mission entrusted to their care. Both Telfair and Kinlock 
 concluded, as Dr. Clark had done before their arrival, that the}' 
 could best advance the cause of the Redeemer by forming a 
 nnion with the Anti-Burgher Presbytery of Pennsylvania. 
 This union seems to have been, brought about by the earnest- 
 
ASSOCIATE PRESBYTERY. 163 
 
 solicitation of the people in America, in connection with the 
 Burgher hranch of the Secession. Previous to Dr. Clark's 
 union with the Anti-Burgher Presbytery of Pennsylvania, the 
 people of that State, in connection with the Burgher Synod of 
 Scotland, wrote a beseeching letter to the Burgher S^^nod that 
 the controversies about the Burgher oath would forever cease^ 
 and that Burghers and Anti-Burghers "micrht be one again in 
 the Lord, both at home and abroad." To this entreaty the- 
 Burgher Synod of Scotland was ever inclined to listen; but to. 
 many in connection with the Anti-Burgher Synod the subject 
 of a union was highly offensive. It is proper to mention in 
 this place, that although a real union was formed between the 
 Burghers and Anti-Burghers in America, neither party severed 
 its connection with the denomination to which it originally 
 belonged. We scarcely feel able to judge of this strange com- 
 pact. So far as we are aware, it is without a precedent, and 
 could only be justified on account of circumstances whicli 
 rarely have an existence. There was but one presbytery, and 
 yet part of the members of that presbytery were in connection 
 with and subject to the higher courts of one denomination, 
 and the other members to the higher courts of a diftcrent de- 
 nomination. 
 
 The union entered into between the Burghers and Anti- 
 Burghers in America was heartily disapproved of by the Anti- 
 Burgher Synod, of Scotland. In 1770, John Rodgers and John 
 Smith were sent by the Anti-Burgher Synod of Scotland to 
 America. They were instructed to require the Presbytery of 
 Pennsjdvania to annul the compact which had been entered in- 
 to with the Burghers. On the 5th of June, 1771, Messrs Smith 
 and Rogers appeared before the Presbytery of Pennsylvania, at 
 Pequa, and read the instructions of the Synod ; but no new 
 presbytery was organized. Neither were the Burghers ex- 
 pelled ; nor were the minutes of the union expunged, as the 
 Synod ^kmanded, but Messrs. Smith and Rodgers both took 
 their seats as presbyters. This indicates that Smith and Rod- 
 gers approved of the course pursued by Mason and Annan and 
 the other members of the Anti-Burgher Presbytery of Penn- 
 sylvania. 
 
1(54 HISTORY OF THE 
 
 From that time the controversies about tlie Burgher oatli 
 forever ceased in America. It would have heen well if the 
 mother church in Scotland had improved tlie lesson taught by 
 her children in the New World. 
 
 The prospects in America for the Burgher Synod were nearly, 
 if not altogether as favorable as for the Anti-Burghers. Br. 
 Clark might have waited patiently until Telfair and Kinlock 
 arrived, and then, in accordance with the instructions given 
 them by the Burgher Synod, they could have constituted them- 
 selves into a presbytery and organized churches. This was not 
 done, and it was wise that it was not. Only three strictly* 
 Burgher congregations were ever gathered in America, and 
 these were not canonicalh' organized. They were Salem, Ship- 
 pen-street, Philadelphia, and Cambridge. All the other Seces- 
 sion congregations were gathered by the Anti-Burghers, or by 
 the united body. 
 
 After the coalescence of the Burghers and Anti-Burghers, 
 the Anti-Burgher Synod of Scotland took less interest than for- 
 merly in its trans-Atlantic missions. In 1773, however, '\VH1- 
 liam Logan and John jNIurray were sent to Pennsylvania. In 
 1771 David Telfair returned to America, but remained an in- 
 dependent Burgher until the 12th of August, 1780, when he 
 united with the Reformed (Covenanter) Presbytery; and with 
 that presb3'ter3^ came into the union forming the Associate Re- 
 formed Church. 
 
ASSOCIATE PRESBYTERY. 165 
 
 CHAPTER X. 
 
 NEGOTIATIONS looking to an Union of the Associates and Keformecl Presby- 
 terians — Division of the Associate Presbytery of Pennsylvania — Revolu- 
 tionary War — Spirit of Ecclesiastical Union — Proposition for Union in 1754 ; 
 again in 1769 — Negotiations Cease — Political Disturbances Drew the Associ- 
 ates and Covenanters Nearer Together — Their Differences only Political — 
 Covenanters Opposed by all Denominations — Associates and Covenanters 
 Warmly Espouse the Cause of the Colonies — Reasons why the Associates and Co- 
 venanters Should Unite — Anti-Burghers More Numerous than the Burghers — 
 Burghers More Tolerant — Ministers Educated in Scotland — Membership from 
 Ireland — Scotch-Irish — Two classes of Scotch-Irish — Menibership of the 
 Presbyterian Church — Corruptions of the Presbyterian Church of Ireland — 
 Belfast Society — Character of the Irish Seceders — Irish, English and Scotch 
 Presbyterianism — Seceders Scotch Presbyterians — Diiference between Asso- 
 ciates and Covenanters — Occupied the Same Territory — Cultivate Each Other's 
 Friendship — First Meeting for Conference — Both Cautious — Second Meeting 
 for Conference — The matter brought before the Associate Presbytery — Over- 
 ture by Rev. Murray — Associate Presbytery met at Middle Octoraro — Spend 
 Two Days in Conference — Principle Subjects Discussed by the Conference — 
 Basis of Union — Conference met at Pequa. Pa. — Some of the Associates Op- 
 posed to the Union on Any Terms — Conference Meets at Big Spring — Basis of 
 Union Discussed — Charges Made — Warm Discussion — New Projiosition 
 Drawn Up — Basis of Union Adopted by Presbytery of New York, 1780 ; by 
 Reformed Presbytery, 1781 ; by Presbytery of Pennsylvania, 1782 — James 
 Clarkson and William Marshall Refuse to go into the Union — Clarkson and 
 Marshall Continue the Associate Pi-esbytery — Associate Reformed Synod or- 
 ganized — Names of those Composing the Associate Reformed Synod — An- 
 drew Patton — James Martin — William Martin — Object Designed to be Effected 
 by the Union — Result of the Union the Formation of Another Denomination — 
 The Prosperity of the Associate Presbytery Continued to Exist for Seventy-six 
 Years — The Covenanters Send to Scotland for Ministers — Covenanters Still 
 Exist — The Effect of the Covenanters and Seceders on the American Govern- 
 ment. 
 
 We have now reached the period during which began those 
 ecclesiastical negotiations which terminated in the formation of 
 the Associate Eeformed Church. However interesting it might 
 be, it is, at this late date, with the few and painfully meagre 
 records which have been preserved, impossible to mark with 
 precision the exact moment that those negotiations first began. 
 Equally difficult would it be to state succinctl}' all the causes 
 wdiich first led to friendly intercourse, and finally to more, for- 
 mal negotiations between the parties. 
 
1G6 HISTORY OF THE 
 
 111 1776, the same year that the American Colonies declared 
 themselves free and independent, the Associate Presbytery of 
 Pennsylvania, which, as is elsewhere stated, was organized on 
 the 2d of November, 1753, by Alexander Gellatly and Andrew 
 Arnot, was divided into two presbyteries. One retained the 
 original name— Presbytery of Pennsylvania — and the other was 
 called the Presbytery of iSTew York. This division took place 
 on the 20th of May, near two months before the signing of the 
 Declaration of Independence. Jjy this division the Presbytery 
 of Pennsylvania was made to consist of eight ministers, and 
 that of ISTew York of three pastors and two probationers. The 
 names of those belonging to the first were James Proud foot, Mat- 
 thew Henderson, William Marshall, John Rodgers, John Smith, 
 James Clarkson and John Murray, pastors ; and James Martin 
 without a charge. The members of the Presbyter}' of Ifew 
 York Avere John Mason, Robert Annan and Thomas Clark, 
 pastors; and AVilliam Logan, licentiate. These two Presby- 
 teries were coordinate, but independent, and sustained no other 
 relation to each other than that thay were both subject to the 
 Anti-Burgher Synod of Edinburgh. 
 
 When the Presbytery of Xew York Avas organized, in the 
 city of New York, on the 20th of May, 1776, the ties which 
 bound the American colonies to the mother country had vir- 
 tually been severed. The carnage had actually begun. The 
 battles of Lexington, Bunker Hill and Quebec had been fought, 
 and the blood of American citizens had been shed. Not only 
 so, but the storm had been gathering since 1755, a period of 
 more than twenty years. The love of the early settlers of 
 America for the mother country had, in may instances, been 
 changed into hatred ; and, in nearly ever}- case it had become 
 cold, and was fast verging to positive indifl'erence. 
 
 A spirit of ecclesiastical union had, for a number of years, 
 been at work among all the churches in America holding the 
 Presbyterian faith. The first formal eftbrt to unite the difi:er- 
 ent branches of the Presbyterian church in America was made 
 in 1754; the next in 1769. Both these efforts were unsuccess- 
 ful, and all correspondence l^etween the Associate and Reformed 
 Presbyterian judicatories on the one part, and tbe Synod of 
 New York and Philadelphia on the othei* part, ceased. Priend- 
 Jy intercourse was not, however, by any of these negotiations. 
 
ASSOCIATE PRESBYTERY. 16t 
 
 broken between the Associates and the Reformed Presbyterians, 
 and the political disturbances in which the countr}' was in- 
 volved, had a direct and powerful tendency to draw these two 
 branches of the Presbyterian family more closely together. 
 This was to be expected. The diflerence which existed be- 
 tween the Associates — both Burghers and Anti-Burghers — and 
 the Reformed Presbyterians or Covenanters was of a political 
 rather than an ecclesiastical character. In doctrine and wor- 
 ship they w^ere, to all human appearances, identical. The Cov- 
 enanters were Presbyterians of the type which existed in Scot- 
 land between the j'cars 1638 and 1650. The}' regarded the 
 Government of Great Britain as stained with the blood of the 
 Covenanted fathers, and on this account they rejected it as un- 
 scriptural, and on all proper occasions boldly testiiied against 
 it as a sinful compact which exposed the nation to the judg- 
 ments of heaven. On account of their peculiar notions respect- 
 ing the civil magistracy — notions which were not well under- 
 stood, and more frequently wrongly interpreted — all parties in 
 the State and all denominations of Christians joined hand in 
 hand in heaping upon the Covenanters dishonorable epithets 
 and in stigmatizing them as the "anti-government party." 
 
 Both Associates and Covenanters heartily approved, of the 
 course pursued b}' the American colonies. It is not saying too 
 much to assert that the Covenanters had, as demonstrated b}' 
 this approbation, changed to some extent their notions with re- 
 spect to the duties and powers, or rather the extent of the i:)Ow- 
 ers, of the civil magistrate. This removed the great, and, in 
 fact, the only barrier in the way to a union w' ith the Associates. 
 
 There were several reasons why a union w^as formed between 
 the Associates and Covenanters, and why all efforts to form a 
 union with the Synod of New York and Philadelphia were un- 
 successful. 
 
 Of the two branches of the Secession in America, at the pe- 
 riod of which we are treating, the Anti-Burghers were, per- 
 haps, the more numerous ; but the Burghers constituted a part 
 of nearly all the congregations, and were more tolerant in spirit, 
 and consequently alwa\'s most ready to heal the divisions in the 
 visible church. 
 
1G8 HISTORY OF THE 
 
 Previous to the union which formed the Associate Reformed 
 Church, all the ministers of the American Associate Church, 
 who liad any part in efi'ecting the union, were born and edu- 
 cated classically, and all theologically, with, perhaps, a single ex- 
 ception — that of David Annan — in Scotland. The membership 
 however, were nearlj- all from Ireland ; less, perhaps, than one- 
 fourth being from Scotland. They were wliat is known in his- 
 tory as Scotch-Irish, Their ancestors had emigrated from Scot- 
 land to Ireland during the cruel persecutions which began 
 shortly after the restoration of Charles II. They belonged to 
 the stricter or more rigid class of the Church of Scotland. The 
 peculiar doctrines and practices which gave the Church of Scot- 
 land its distinctive and distinguishing features were instilled by 
 these exiles into the minds of their children. These children, as 
 a necessary consequence, affiliated with the Secession Church, 
 rather than with the Presbyterianism which prevailed at that 
 time in Ireland, and as a natural consequehce introduced the 
 Associate Presbytery into their adopted land. The member- 
 ship of the American Presbyterian Church, previous to the 
 American Revolution, was parth' Scotch-Irish, but very.dilier- 
 ent in many respects from the Scotch Irisli which formed the 
 prevailing clement in the American Associate Church. The 
 Scotch-Irish, in connection with the American Presbyterian 
 Church, were generally the descendants of the Scotch who be- 
 gan to leave their native land and settle in Ireland during the 
 reign of James I. For a long period they retained intact all 
 the prevailing features of Scotch Presbyterianism. But grad- 
 ually the leaven which had been opei'ating in the churches in 
 England and on the continent of Europe was introduced, cau- 
 tiously at first, but openly and defiantly after a short interval, 
 into the Church of both Scotland and Ireland. The beginning 
 of the eighteenth century and the formation of the 
 
 BELFAST SOCIETY 
 
 marks the period of the visible introduction of error in doc- 
 trine and laxity in practice into the Presbyterian Church of 
 Ireland. The same period is noted as the beginning of a vis- 
 ible decline in the Church of Scotland. To the Rev. John 
 Simson, professor of divinity in the University of Glasgow, 
 and his adherents is due the credit of disturbing the peace and 
 
ASSOCIATE PRESBYTERY. 169 
 
 harmony of the Church of Scotland, and the leaders of the 
 corrupting part}' in the Presbyterian Church of Ireland were 
 the Revs, John Abernethy, AV illiam Taylor, Alexander Brown 
 and James Kirkpatrick. Abernethy and Kirkpatrick had 
 been students with Simson in the Divinity Hall in Glasgow, 
 and ever afterwards kept up with him a regular correspondence. 
 
 It is a fact worthy of note that nearly all the ministers who 
 joined the Belfast Society had been either the fellow students 
 of Professor Simson or had been his pupils. From this fact it 
 may be naturally inferred that the doctrines of Professor Sim- 
 son and the doctrines of the Belfast Society were, in the main, 
 identical. This is not a bare inference, but it is a fact well sub- 
 stantiated by history. 
 
 Those who opposed the doctrinal innovations of Professor 
 Simson were ever regarded as the more strict party, and by the 
 more rigid of this strict party was organized the Associate 
 Presbj'tery. In Ireland the party which opposed the Belfast 
 Societ}' belonged generally to the emigration from Scotland, 
 which occurred during the reign of Charles IL, and were re- 
 garded as more closel}' resembling in doctrine and worship the 
 Church of Scotland at a period long past than they did either 
 the Presbyterian Church of Ireland or the Church of Scotland 
 as these churches then existed. It was by those who set them- 
 selves in opposition to the innovations introduced by the Bel- 
 fast Society that the Associate Church Avas introduced into 
 Ireland. 
 
 It is common in some sections to regard Irish, English and 
 Scotch Presbyterian ism as identical in doctrine, and the same 
 in their mode of worship and form of government. This is 
 far from the truth. English Presbj-terianism, especially at 
 the time of which we are speaking, resembled Independency 
 full}' as much as it did Scotch Presbyterianism. In America 
 it has lost all, or nearly all, its Presbyterian features, and fully 
 developed its Independency and the peculiar notions advocated 
 by both Professor Simson, of Glasgow, and John Abernethy,. 
 of Ireland. Irish Presbyterianism has ever been of a better /-^ 
 type than that of England. Still, its standard, as exhibited in 
 actual practice, has ever been of a more flexible character than 
 that of the Scotch. The Seceders and Covenanters preserved — 
 the former slightly modified and modernized, the latter in all 
 
170 HISTORY OF THE 
 
 its picturesque majesty — the Scotch type -of Presbj'terianism. 
 In America both Seceder and Covenanter Churches were often 
 called " Scotch Churches," and the members of these denomi- 
 nations were called " Scotch people," and more frequently, "big- 
 oted Scotchmen." The Presbyterian Church had been planted 
 in America about fifty years before the Secession Church had 
 an actual existence. Leaving out the Kew England Congrega- 
 tionalist, which was but another name for English Presb}-- 
 terianism, the mass of the American Presbyterian Church was of 
 Irish descent, and generally the descendants of the Scotch who 
 began to emigrate to Ireland in the reign of the First of the 
 Stuarts. They w^ere Scotch-Irish-Ulster Presbyterians ; but 
 it was a Presb3'terianism very different, in many of its leading 
 features, from the Presbyterianism embraced b^^ the Covenant- 
 ers and Associates. 
 
 It is not the province of the mere historian to say which was 
 best or which was worst ; which was genuine, or which was 
 spurious. We may safely say neither was spurious ; but Ulster 
 Presbyterianism was more pliable, less rigid, and exhibited an 
 affinity for the Congregationalism of English Puritans, which 
 to both the Associates and Covenanters was for a long period 
 intolerable. 
 
 The peculiar features which characterized these three 
 branches of the Presbyterian Church one hundred years ago, 
 are, to a very noticeable extent, preserved to the present day. 
 They have enough in common to show that they had the same 
 origin and enough of diflerence to warrant tliem in maintain- 
 ing distinct and separate organizations. The opposition to a 
 union between the Associates and the Presbyterian Church 
 was ever almost entirely confined to the Associates. At no 
 time would there have been any difficulty in consummating a 
 union, so far as the Presbyterian Church was concerned. It is 
 true that so far as is remembered, no formal eflJbrt ever was 
 made to form an union between the Covenanters and Presby- 
 terians ; but had such an effi3rt been made, its only opponents 
 would, in all probability, have been. Covenanters. 
 
 However great may be the general resemblance existing be- 
 tween the Presbyterian Church of either America, England or 
 Ireland, and either the Reformed l^resbyterian Church or the 
 
ASSOCIATE PRESBYTERY. ITl 
 
 Associate or Associate Reformed Church, there always have 
 been, and are to-day particulars, both in doctrine and worship, 
 in which they widely diifer. 
 
 The only real diflerence, however, which existed between 
 the Associates and Covenanters was with reference, as has been 
 already stated, to the extent of the power of the civil mao'is- 
 trate. This diflerence was really removed by the position taken 
 by both parties in the struggle in which the American colonies 
 were engaged. The Associates were, to a man, Whigs, and if 
 there was a Tory among the Covenanters he was a recreant to 
 his avowed principles and covenanted engagements, and so was 
 no longer a Covenanter. The Covenanter Church and the As- 
 sociate Church were planted in America by the same race of 
 people and near the same time. The Rev. John Cuthbertsou 
 came to America in 1751, and the Rev. Alexander Gellatly in 
 1753. The Held occupied by these pioneers was the same ; and 
 although the Associates and Covenanters in Scotland and Ire- 
 land looked upon each other with a suspicious eye, in America 
 they cultivated each other's friendship, and took a deep inter- 
 est in each other's welfare. A pure and heaven-l^orn magnet- 
 ism began to attract the parties towards each other so soon as 
 they set their feet on American soil. They had buried at least 
 much of their animosities in the Atlantic, and now sought the 
 things which make for peace. Imperceptibl}^, and by a power 
 like those infinitesimal forces which are apparently nothing at 
 any particular moment, but which finally move mountains, the 
 parties were drawn together. 
 
 Thefirstformal meeting for conference was held in the house of 
 Samuel Patterson, at Donegal, Lancaster county, Pa., on the 30th 
 of September, 1777. Previous to this, the subject of union be- 
 tween these two Scotch branches of the Presbvterian Church in 
 America, had been, in all probabilit}^, discussed in private. 
 Many years previous to the arrival of the Rev. Messrs. Mat- 
 thew Linn and Alexander Dobbin, the Rev. John Cuthbertsou 
 and the Associate ministers then in America had often met. 
 So far as anything to the contrary appears, the Associate min- 
 isters and John Cuthbertson lived on terms of social intimacy 
 and ecclesiastical and religious friendship. 
 
172 HISTORY OF THE 
 
 When, then, it is said that the first conference for union was 
 on the 30th of September, 1777, all that is meant is that prior 
 to that date no formal action had been taken in the matter. 
 
 Both the Associates and Covenanters belonged to that class 
 of men who think before they act. "^Vith some plausibility 
 they might be charged with having been self-willed and opin- 
 ionated, but not with rashness. Thc}^ never came to a conclu- 
 sion until they had examined the matter thoroughly in all its 
 present and future bearings. Having, by rather a tedious pro- 
 cess, reached a conclusion, they ceased to reason and began to 
 act promptly, determinedly and fearlessly. It was near five 
 years before the union was consummated, and not until after 
 the parties had met in conference more than twenty times. 
 At tlie first conference, onl}^ the Rev. John Cuthbertson,of the 
 Eeformed Presbyterian Church, and the Eevs. John Smith, 
 James Proudfoot and Matthew Henderson, of the Associate 
 Church, were present. At this meeting little was done except 
 appointing a time and selecting a place for another meeting. 
 The second meeting was appointed to be held at Pequa, Pa., 
 on March 31, 1778. At this conference all the Covenanter 
 ministers were present, and the Rev. Messrs. Proudfoot, Mur- 
 ray, Clarkson and Smith, of the Associate Presb3^tery. 
 
 As many as three conferences were lield before the matter 
 was brought before the Associate Presbytery in a judicial 
 capacity. The object of these first conferences seems to have 
 been to ascertain privately the sentiments of the parties. At 
 the meeting of the Associate Presbytery of Pennsylvania, at 
 Tohickon, Bucks county, Pa., October 21, 1778, the following 
 overture Avas introduced by Rev. John Murray : 
 
 ■■ That this Presbytery expressly nominate and appoint, some week hereafter, 
 as soon as convenience will permit, to take into serious consideration the subject 
 of the proposed union with the Covenanters, and to confer with them in an ami- 
 cable manner on the same subject, in order to try whether or not a coalescence 
 can be brought about in consistency with the glory of God and the cause of truth 
 and the comfort of the Church. And for proceeding in this matter with greater 
 regularity, it is further projjosed that this Presbytery set apart one of the days 
 of the week that may be nominated for the conference, for the purpose of con- 
 ferring together by themselves on the subject of the proposed union, and for 
 solemn prayer unto God for his special direction in this matter."' 
 
 This overture was not adopted; but what was its equivalent, 
 was. A. meeting for conference with the Covenanters had pre- 
 viously been appointed, to be held at ^liddle Octoraro, on the- 
 
ASSOCIATE PRESBYTERY. 173 
 
 29tb of October. The Associate Presbytery of rennsylvania 
 agreed to meet at tlie place selected for the conference, on the 
 27th, t\vo days before the time appointed for the conference. 
 Eight ministers and live ruling elders, in connection witli the 
 Associate rresb3'tery of Pennsylvania, and the Rev. John Mason 
 iind the Rev. Thomas C'lark, of the Associate Presbytery of Xew 
 York, were present at the meeting of the] Presbytery on the 
 -27th, and at the meeting of the conference, on the 29th of Oc- 
 tober, 1778. All the members of the Reformed Presbytery 
 were present. 
 
 In the meeting of the Associate Presbyter}', at this time, the 
 principal subject discussed was the propriety of holding a con- 
 ference with the Reformed Presbytery. The Associate Presby- 
 tery of Pennsylvania consumed two days in discussing this 
 •question. In the debates, Messrs. Mason and Clark, of the As- 
 sociate Presbytery of Xew York, took part. At length it was 
 agreed, whether unanimously or not is not certainly Jcnown, 
 but most probably not, to hold the conference. Messrs. Smith 
 and Rodgers were appointed a committee to prepare the sub- 
 jects to be considered by the conference. 
 
 At 10 o'clock the conference met. It consisted of John 
 Murray, James Proudfoot, Matthew Henderson, William 
 Marshall, John Smith, James Clarkson and William Logan, 
 ministers; and William Moore, James Brown, Robert Thom- 
 son, William Pinley and Alexander Moore, ruling elders of 
 the Associate Presbytery of Pennsylvania; the Rev. John 
 Mason and the Rev. Thomas Clark, of the Associate Presby- 
 tery of ISTew York ; and John Cuthbertsou, Matthew Linn and 
 Alexander Dobbin, ministers of the Reformed Presbytery. 
 
 Messrs. Smith and Rodgers presented the foUowiug^subjects 
 for the consi(^eration of the conference, viz.: "Redemption." 
 " The Origin and Channel of Civil Government." " The Moral 
 Law." "The Kingdom of Christ," " The Qualilications of 
 Civil Rulers." "The Obligation of our Solemn Covenants." 
 " The Lawfulness of Civil Establishments in Religion." •' The 
 Reformed Presbyterian's Testimon}-." 
 
 After a free and full interchange of opinions, it was found 
 that considerable diversity of sentiment existed among the 
 members of the Conference. Associates diifered from Asso- 
 ciates, and Covenanters from Covenanters about as much as 
 
1T4 HISTORY OF THE 
 
 Associates differed from Covenanters. • Some were of the opin- 
 ion that all negotiations having in view an union of the two 
 bodies should be dropped. The majority, however, thought 
 differently, and tlie following pro})Ositions as a basis of union 
 were drawn up : 
 
 1. That Jesus Christ died only for the elect. 
 
 2. That there is an appropriation in the nature of faith. 
 
 3. That the gospel is indiscriminately addressed to mankind sinners. 
 
 4. That the righteousness of Christ is the alone proper condition of the cove- 
 nant of grace. 
 
 n. That civil power originates from God as Creator, and not from Christ as 
 Mediator. 
 
 6. That magistracy, in i-espect of its sanctified use. is dispensed by Christ, to 
 whom the Kingdom of Providence is committed, in subserviency to the King- 
 dom of Grace. 
 
 7. That the law of nature and the moral law revealed in the Bible, are sub- 
 stantially the same, though the latter expresses the will of God far more fully 
 than the former ; and that therefore among Christians, magistracy and the du- 
 ties thereunto belonging, are subject to the general' directions of the Holy 
 Scriptures. 
 
 8. That some qualifications are in Scripture required as essentially needful to 
 the being of magistracy ; such as wisdom, justice and veracity, in due propor- 
 tions ; but the profession of the true religion is not absolutely needful to the 
 being of magistracy, except when it is made by the people a consideration of 
 government, but is at all times of great nece.ssity to the well being of civil gov- 
 ernment. 
 
 The above propositions were submitted for future considera- 
 tion, without any discussion at the time. 
 
 Having agreed to hold the next meeting at Pequa, Pa., on 
 June 9, 1779, the conference adjourned. 
 
 From all the documents which have been preserved, it seems 
 that the opposition to the contemplated union was confined 
 mainly to the Associates. The Covenanter ministers and an 
 overwhelming majority of the people belonging to the Reformed 
 Presbytejy, were, from the l)eginning of these conferences, will- 
 ing and anxious to form a union with the Associate Presbytery. 
 Although the Covenanters were ever regarded as the more rigid 
 in all their notions of doctrine and practice, they . entertained 
 great regard for the Associate Presbytery. This was the case 
 with the " Society People " prior to the organization of the- 
 Reformed Presbytery in Scotland, in 1743. It is true that 
 both Covenanters and Seceders, while in Scotland, did things, 
 in their intercourse with each other, which may be rightly 
 
. ASSOCIATE PRESBYTERY. 1"5 
 
 named puerile. The result of these i^uerile a«t3 was an aliena- 
 tion of feeling which was sometimes developed into acts of 
 hostility. 
 
 In America both parties suffered the bitter feelings of the 
 unsociable and unhappy past to die. 
 
 There were, however, some persons in the Associate Presbj'- 
 tery who opposed with all their might and main all corre- 
 spondence with the Covenanters. The leaders of this opposing 
 jiarty were the Rev. Messrs. James Clarkson and AYilliam Mar- 
 shall, both members of the Associate Presbyter}- of Pennsyl- 
 vania. 
 
 The next meeting of the Associate Presbytery was held 
 at Big Spring, on ^May 26, 1779. All the members, except 
 Messrs. Marshall and Henderson, were present. The eight 
 propositions which had been submitted as a basis of union 
 Avere taken up and considered seriatim. The first, second,, 
 third, fourth and fifth were unanimously adopted, but the last 
 three were rejected and the following substituted in their 
 stead : 
 
 Ck That the Kingdom of Providence is committed to our Lord Jesus Christ, 
 by the Father, in subserviency to his Spiritual Kingdom in the churcli. Magis- 
 tracy, as well as other common benefits, he limits, directs and overrules for ob- 
 taining that great end. 
 
 7. That though the law of nature be the grand foundation of magistracy, and 
 the only proper standard by which every civil ruler can be directed in the ad- 
 ministration of his government ; yet for obtaining the full advantage of the 
 great ends of his office, the peace and happiness of civil society, he is indispen- 
 sably bound to receive the aid that supernatural revelation (if in the possession 
 of it) offers for the obtaining of that important end. 
 
 8. That some degree of personal qualifications, and that of a moral kind, such 
 as wisdom, justice, knowledge, &c., are absolutely necessary to render any indi- 
 vidual capable of being invested with any civil office, and are absolutely neces- 
 sary to the right administration of that office is a truth clearly indicated by the 
 law of nature ; and although the profession of the true religion, the practice of 
 holiness, with other . evidences of a person's interest in Christ (all of which is 
 the prerogative of Scripture to reveal), are of great use to civil society, and the 
 administration of civil power in that society, yet they are' not revealed in the 
 law of nature ; therefore, are not the origin of civil power, nor the rule of its 
 administration, but only of its advantage. 
 
 It is certainly not very easy to discover wherein these pro- 
 positions difier from those submitted "for future considera- 
 tion '' at the meeting of the conference in October, 1778. All 
 he difierence that can be discovered is in the words in which. 
 
176 HISTORY OF THE 
 
 the same ideas are expressed. The Associate Presbytery seems 
 to have concluded, at least some of its members concluded, that 
 the propositions submitted by the conference of 1778 for con- 
 sideration at the ajjproaching conference were too vague, and 
 capabjc of different interpretations. 
 
 The conference met, according to adjournment, at Pequa, 
 Pa., on the 9th of June, 1779. All the ministers in connec- 
 tion with the Reformed Presbytery and three ruling elders, 
 viz.: William Brown, James McKnight and David Dunwid- 
 die, were present. Of the Associate Presbytery of Pennsyl- 
 vania there were present James Proudfoot, James Clarkson, 
 William Marshall and John Smith, ministers; and Eobcrt Ait- 
 ken, Samuel Harper and William Moore, ruling elders. Rob- 
 ert Annan and William Logan, ministers, and ruling elder 
 William Gillespie, were present from the Associate Presbyter}- 
 of Xew York. 
 
 The Rev. James Clarkson was chosen president of the con- 
 ference. The propositions submitted at Middle Octoraro "for 
 future consideration" as a basis of union were read, and then 
 the amendments made by the Associate Presbyter}- of Penn- 
 sylvania were read. 
 
 The Covenanters were read}' to accept the former, but ob- 
 jected to the alterations made by the Associate Presbytery. A 
 long and warm debate followed, which those who were op- 
 posed to the contemplated union probably thought, and cer- 
 tainly hoped, would put an end forever to all negotiations. 
 
 The hair-splitting differences which existed between Cov- 
 enanters and Seceders were all stated and discussed with an 
 ability which did credit to the debaters. The blood of the 
 Covenanter Matthew Linn became stirred, and he concluded his 
 speech with the following sentence: "You may agree to what 
 propositions you please, but we Covenanters will agree to none 
 but with this interpretation, that all power and ability civil 
 rulers have are from Christ the Prophet of the Covenant, and 
 all the food and raiment mankind enjoy are from Christ the 
 Priest of the Covenant." 
 
 To something contained in this sentence some of the Asso- 
 ciates formed serious objections. Surelj' it was not to the sen- 
 timent, for it is .clearly defensible on the plainest Bible princi- 
 ples. Paul says, Ephesians I., 22, that God the Father "hath 
 
ASSOCIATE PRESBYTERY. Ill 
 
 put all things under His (Christ's) feet and gave Him to be the 
 head over all things to the Church." Certainly, Matthew Linn 
 did not say more than Paul says, nor did he say anything con- 
 tra rj" to Avhat Paul says. 
 
 Since the parties could not agree upon the propositions now 
 before the conference, it was agreed by a majority' that Rev. 
 Messrs. John Smith, Robert Annan, John Cuthbertson and 
 Alexander Dobbin be appointed a committee to draw up other 
 propositions. Every member of this committee was intensely 
 anxious that the uniou of the two bodies be consummated at 
 as early a da^' as possible. It is not asserting too much to say 
 that they were men of more than ordinary abilit3^ 
 
 In a ver}' short time, the committee reported propositions 
 which were acceptable to the majority, and formed the maiu 
 part of the basis upon which the union was finally consum- 
 mated. 
 
 Since the union which formed the Associate Reformed Church 
 •cannot be clearly understood unless the basis upon which that 
 union was founded is known, all the propositions contained -in 
 that basis will now be stated in the order in which they were 
 finally agreed upon and adopted : 
 
 1. That Jesus Christ died for the elect only. 
 
 2. That there is an appropriation in the nature of faith. 
 
 3. That the gospel is indiscriminately addressed to sinners of mankind. 
 
 i. That the righteousness of Christ is the alone proper condition of the cov- 
 enant of grace. 
 
 5. That civil power originates from God the Creator, and not from Christ the 
 Mediator. 
 
 6. That the administration of the Kingdom of Providence is committed to 
 Jesus Christ the Mediator; and magistracy, the ordinance appointed by the 
 moral Governor of the world to be the pillar or prop of civil order among men, 
 as well as other things, is rendered subservient by the Mediator to the welfare 
 of His spiritual kingdom, the Church, and beside the Church has the sanctified 
 use of that and every common benefit, through the grace of our Lord Jesus 
 Christ. 
 
 7. That the law of nature and the moral law revealed in Scripture are sub- 
 stantially the same, although the latter expresses the will of God more evidently 
 and clearly than the former: and therefore magistrates among Christians ought 
 to be regulated by the general directory of the Word as to the execution of their 
 offices in faithfulness and righteousness. 
 
 8. That the qualifications of justice, veracity. &c.. required in the law of na- 
 ture for the being of a magistrate, are also more explicitly and clearly revealed 
 as necessary in Scripture. But a religious test any farther than an oath of 
 fidelity can never be essentially necessary to the being of a magistrate, except 
 when the people make it a condition of government; then it may be among 
 that people necessary by their own voluntary deed. 
 
 13 
 
178 HISTORY OF THE 
 
 9. That both parties, when united, shall adhere to the AVestminster Confession- 
 of Faith; Catechisms. Larger and Shorter; Directory for Worship, and Propo- 
 sitions concerning Church Government. 
 
 10. That they shall claim the full exercise of church discijjline without de. 
 pendence on foreign judicatories. 
 
 To the consummation of the miion upon the basis set forth 
 in the above propositions, the majority of both parties were- 
 agreed. There were, however, quite a number of persons, both 
 Covenanters and Associates, who were, it may safely be said,, 
 violently opposed to an union on any terms whatever, and 
 there were others who were conscientiously opposed to it on 
 the proposed basis. 
 
 That all parties might have time to reflect, and that all causes- 
 pending before any of the three presbyteries might be finally 
 adjudicated, the union was not consummated at this conference.. 
 At Kew Perth (now Salem), Xew York, in the spring of 1780,. 
 the proposed basis of union was unanimously adopted by the 
 Presbyter}^ of ISTew York. The same basis of union was unan- 
 imously adopted by the Reformed Presbytery, at a meeting 
 held at Donegal, Pa., about the 1st of December, 1781. It was 
 not, however, until the loth of June, 1782, that the basis of 
 union was accepted by the Associate Presbytery of Pennsyl- 
 vania, and then not unanimousl}^, but l)y a bare majoritj'. This- 
 was at Pequa, Pa. 
 
 There were several causes which had a direct tendency to 
 delay the union on the part of the Associate Presbytery of 
 Pennsylvania. 
 
 The main reason, however, was the number and zeal of those 
 who were opposed to the union. The majority of the minis- 
 ters in connection with the presbytery finally went into the 
 union. In fact, all the ministers, except James Clarkson and 
 William Marshall, acceded to the basis of union. These two 
 w^orthy men, together wath Robert Hunter, James Thomson 
 and Alexander Moore, ruling elders, protested and appealed 
 to the Associate Synod of Scotland. Some of those who went 
 into the union had, at times during the negotiations, opposed 
 it, and at last, with some degree of reluctance, consented to 
 its consummation. At any period during the five years' ne- 
 crotiations, there were in the Associate Presbvtery of Penn- 
 syivania a majority in favor of the union, but there were al- 
 ways some who were opposed to it on any and all terms. 
 
ASSOCIATE PRESBYTERY. 179 
 
 There was another cause of delay on the part of the Asso- 
 ciate Presbytery of Pennsylvania in consummating the union. 
 There were before the Presbytery a number of cases requiring 
 adjudication. It was a general understanding among the par- 
 ties that each Presbytery should adjust all matters of this kind 
 before it entered the Union Church. 
 
 The 13th of June, 1782, marks the date of the union of the 
 three presbyteries which formed the Associate Reformeci 
 Church. The formal consummation of the union, however, did 
 not take place until Friday, the 1st of I^sTovember, 1782. In 
 the house of V/illiam Richards, on Wednesday, the 30tli of 
 October, the Associate Presbytery of Pennsylvania, the Asso- 
 ciate Presbytery of ISTew York, and the Reformed Presbytery,, 
 met in convention in the city of Philadelphia, and for two days 
 were engaged in making the necessar}^ arrangements for the 
 formal consummation of the long-desired union. On the 1st 
 day of November, 1782, they met, and having chosen the Rev. 
 John Mason moderator, in due form organized the Associate 
 Reformed Synod, The following members were present: Of 
 the Associate Presbytery of Pennsylvania— James Proudfoat, 
 John Rodgers, William Logan and John Smith, ministers ; Jo- 
 seph Miller and Thomas Douglass, ruling elders. Of the As- 
 sociate Presbytery of New York — John Mason, Robert Annan, 
 ministers ; William McKinley, ruling elder. Of the Reformed 
 Presbytery — John Cuthbertson, Matthew Linn and Alexander 
 Dobbin, ministers; James Bell, John Cochran and Robert Pat- 
 terson, M. D., ruling elders. 
 
 The naimes of those ministers constituting the Associate Re- 
 formed Synod at the period of its organization, were James 
 Proudfoot, Matthew Henderson, John Mason, Robert Annan,' 
 John Smith, John Rodgers, Thomas Clark, William Logan, 
 John Murray, David Annan, Associates ; John Cuthbertson, 
 Alexander Dobbin, Matthew Linn and David Telfair, Reformed 
 Presbyterians — in all fourteen. 
 
 The on]y other ministers in connection with the Secession 
 Church in America at the time the Associate Reformed Synod 
 was organized were James Clarkson and William Marshall. 
 Andrew Patton, who was received as a member of the Asso- 
 ciate Presbytery at its meeting in New York, October 29, 1774, 
 on credentials given by the Presbyter}' of Moyrah, Ireland, 
 
180 HISTORY OF THE 
 
 was, in 1778, deposed, and the sentence of Ino-hei- excommuni- 
 •catioH pronounced upon him on account of his scandalous con- 
 duct. James Martin, who, in August, 1775, presented to the 
 Associate Presbytery in America credentials from the Presby- 
 tery of Moyrah, Ireland, was received into the Presbytery as an 
 " ordained minister in o-ood and regular standins;," withdrew 
 from the Associate Presbytery of Pennsylvania and connected 
 himself with the Synod of New York and Philadelphia, now 
 the General Assembly, Presbyterian Church. 
 
 So far as is known, there was only one minister in connec- 
 tion with the Eeformed Presbj-tery who did not go into the 
 union. Tliis was the Rev. William Martin, of South Carolina. 
 Mr, Martin came to America in perhaps the early part of 1772. 
 He began his ministerial labors on liocky Creek, Chester 
 county, S. C., sometime in 1772. Unfortunately, among his 
 many good and noble traits of Christian character, he had the 
 bad habit, by far too common at that time, of indulging too 
 freely in the social glass. Por the sin of intemperance he was 
 ■silenced, and consequently at the time the Associate Reformed 
 ■Synod w^as organized he was not in good standing. 
 
 The design aimed at by those forming the Associate Re- 
 formed Church, was certainly praiseworthy. In America there 
 were two denominations of Christians having the same Con- 
 fession of Faith, and all wliose forms of worship were, even to 
 the smallest minutite, the same. That these two denominations 
 might coalesce, and form but one, certainly was the single and 
 only purpose which those good men labored to effect. That 
 they desired tliat this union should be effected in accordance 
 with the plain principles of God's word, and thus redound to 
 the glory of God in the propagation of the pure and unadulter- 
 ated gospel of Jesus Christ, no one will doubt who knows 
 anything of the history of either the Associates or the Cove- 
 nanters. 
 
 Pure and holy as was their motive, and arduous and inde- 
 fatigable as W'Cre their efforts, they only partially succeeded. 
 The union was formed, as we have seen, but as we have also 
 seen, it was not a complete union. Two ministers, William 
 Marshall and James Clarkson — the former pastor of the Asso- 
 ciate congregation in the city of Philadelphia, and the latter 
 pastor of the Associate Church in Guinston, York county, Pa., 
 
ASSOCIATE PRESBYTERY. 181 
 
 together with all, or nearly all, of the members of their congre- 
 gations — rejcered the basis of union and continued the exist- 
 ence of the Associate Presbytery. Notwithstanding the fact 
 that all the ministers in connection with the Reformed Pres- 
 bytery, and a very large majority of the ruling elders and lay 
 members in connection with that eluireh, went into the union, 
 still there were some who could not see their way clear to unite 
 with the Associates and thus form but one denomination. The 
 result of the union was, contrar}- to that designed, the forma- 
 tion of another denomination, instead of organizing two into 
 one. This was to be deplored, and if we take only a surface 
 view of the subject, we will be ready to censure severely both 
 Covenanters and Associates, who were instrumental in bring- 
 ing about such a state of things. If, however, we will look 
 into the matter raore closely, and view it in the light of God's 
 word and Providence, our conclusion will be of a far different 
 character. 
 
 Parties, both in church and state, are to be deplored ; but so 
 long as the present condition of things remains, they are neces- 
 sary. The people of God are at present no more prepared to 
 be united into one ecclesiastical organization than the inliabit- 
 ants of the world are prepared to be organized into one gov- 
 ernment. It will be most readily admitted that there is but 
 one church, just as there is liut one faith, one baptism, one 
 God and Father of us all, and that the divisions in the visible 
 church have been produced by the enemy of all good. So w^e 
 learn were the tares in the wheat. The husbandman sowed 
 wheat, but the enemy sowed tares. It is the duty and privi- 
 lege of all God's people to pray that these divisions in the 
 church may be healed ; but it is the province of the King and 
 Head of the church to overrule them for his own glory and the 
 good of all his people. 
 
 Generally, in union there is strength, but huge masses are 
 not often pure, and frequently they are ver}^ weak. The little 
 stream that noiselessly steals its way through a small fissure 
 in the rock is clear and sparkling, while the waters collected 
 in majestic rivers are turbid. There is a moral strength in 
 ipurity which is not in union. In the church, purity is first. 
 The order established by its divine Head is "•first pure, then 
 peaceable." The existence of three Christian denominations 
 
1S2 HISTORY OF THE 
 
 which resulted from the organization of the Associate Re- 
 formed Church, rather than one formed h}' the union of two, 
 was attended by some evils, but it was certainly not without 
 some good results. 
 
 William Marshall and James Olarkson went to work with 
 that zeal and energy and self- sacrifice which has ever charac- 
 terized Associate ministers. The fragments of the Associate 
 Presbytery were gathered up and reorganized, and with the 
 blessing of God the old church grew and waxed strong. It 
 did this under the most unfavorable circumstances. Thus it 
 continued until 1858— a period of seventy-six years — when its 
 twenty-one Presbyteries, three hundred and twenty-six minis- 
 ters and licentiates, and twenty- three thousand five hundred 
 and five communicants went into the union which formed 
 the United Presbyterian Church of ISTorth America. The few 
 Covenanters who did not go into the union formed themselves 
 into Societies, and with the moral heroism of martyrs, they 
 <'lung to the covenanting principles of their illustrious ancestors. 
 They petitioned the Reformed Presbytery of Scotland for min- 
 isterial assistance. This, in due time, was granted, and a kind 
 and merciful God continues to preserve in America the Cove- 
 nanter, with all the main features wliich marked liim during 
 the reign of William and Mary. 
 
 The Associate, Associate Reformed and the Covenanter 
 Churches were to each other at least an incentive to action. 
 More than this. They prevented each other from pursuing 
 devious courses. 
 
 What, it is asked, is the present mission of the Covenanter 
 Church in America? Nothing I is the prompt and positive 
 reph^ which comes from the whole of the American people, 
 except a fractional part, too small to be estimated. The mul- 
 titude, both in church and state, find in the members of the 
 Reformed Presbyterian Church fit objects for their derisive 
 scorn. Notwithstanding all this, there is something pictur- 
 esquely grand in the Reformed Presbyterian Church, and it 
 has, in the providence of God, a mission to fill ; otherwise, it 
 would not have been preserved for more than two hundred 
 years. The continued existence in America of the Reformed 
 Presbyterian, of the Associate Reformed Presbyterian, and of 
 the United Presbyterian Churches, aftbrds an example of God's 
 preserving grace almost without a parallel. 
 
ASSOCIATE PRESBYTERY. 183 
 
 Eveiy other denomination of Christians in America has de- 
 parted from its old landmarks and become modernized and 
 Americanized. Not only so ; but the prevailing effort is to 
 discard the old and adopt something new. The Seceders and 
 Covenanters only have M^eathered the storms of innovation. 
 They have been stigmatized as " Scotch bigots," as " a pecu- 
 lia people not reckoned with the nation." Infidels and world- 
 lings have exhausted their resources of wit and sarcasm that 
 they might present these " Scotch people '' as objects of de- 
 rision ; and many, professing to be followers of the meek 
 and lowly Jesus, have lent these infidels and worldlings a 
 helping hand. Still, Scotch Presbyterianism, in all its rugged 
 features, is believed and taught by Seceders and Covenanters 
 in America, and Seceders and Covenanters form an important 
 factor in the American government. 
 
 It often happens in this world that the profits and honors of 
 useful inventions and remarkable discoveries are not bestowed 
 ■upon the rightful persons. The "Western Continent does not 
 bear the name of its discoverer, and multitudes of inventors 
 have died in obscurity and bequeathed to their ofl:spring a 
 heritage of squalid poverty. The Declaration of American 
 Independence and the Queensferry Paper breathe the same 
 spirit. The former is but the development of the latter. 
 Henry Hall and Donald Cargill were the authors of the 
 Queensferry Paper; and either Thomas Jefferson, of Virginia, 
 or Hezekiah James Balch, of jS'orth Carolina, was the author 
 of the Declaration of Independence. Every idea contained in 
 the Declaration of American Independence, no matter who 
 wrote it, is contained in the following single sentence in the 
 Queensferry Paper : '• We do declare that we shall set up over 
 ourselves and over what God shall give us power of, govern- 
 ment and governors according to the word of God ; that we 
 shall no more commit the government of ourselves and the 
 making of laws for us to any one single person, this kind of 
 government being most liable to inconveniences and aptest to 
 degenerate into tyranny." This " rash declaration," as it was 
 called at the time, by even the friends of liberty and the foes 
 of tyrants, was put in circulation long before Jefferson or 
 Balch was born. 
 
184 HISTORY OF THE 
 
 To Donald Cargill, Richard Cameron, Ebenezer Erskine, 
 Adam Gib, John McMiHan and their coadjutors, the Amer- 
 ican people are largely indebted for their liberty ; and these 
 men lirst and most clearly, since the cessation of the ancient 
 Jewish Theocracy, demonstrated to the world that there can 
 be a church without a bishop, and a government without a 
 kinu'. 
 
ASSOCIATE PRESBYTERY. 185' 
 
 CHAPTER XI. 
 
 PRESBYTEKIES REARRANGED~New Names Given Them -Presbytery of 
 Lonclonderry — Its Members — Character of the Congregations in Connection 
 With the Presbytery of Londonderry — Synod Disclaim all Responsibility for 
 its Acts — Joins the Synod of Albany — Organization of the Presbytery of the 
 Carolinas and Georgia — Organization of the Presbyteries Previous to 1822 — 
 Four Synods Organized — First Meeting of the General Synod — Members 
 Present — Education of Candidates for the Ministry- -Theological Seminary 
 Founded — John M. Mason Sent to Eurojie in Behalf of the Theological Sem- 
 inary — His Success — Returns Home Accompanied by Five Ministers and One 
 Probationer — John M. Mason Chosen Professor of Theology — Other Theologi- 
 cal Seminaries in America — Growth of the General Synod — Disturbing Ele- 
 ments — Associate Reformed Church in a Formative State — Confession of 
 Faith Adopted in 1799 — Sections of the Scotch Confession Not Adopted — 
 Finally Amended — Deliverence of the Synod Concerning Testimonies — The 
 Little Constitution — Westminster Confession of Faith Defective — Not Adopt- 
 ed as a Whole by the Associate Reformed Church — First and Second Books 
 of Discipline — Changes Made in the Westminster Confession of Faith by 
 the Associate Reformed Church — The Overture Published — Its Object — Mat- 
 thew Henderson Withdraws — Diversity of Opinions Among the Fathers of 
 the Associate Reformed Church — John Smith's Difficulty — Judicial Testimo- 
 nies Demanded — Synod Refused to Prepare a Testimony — Confession of Faith 
 of the Associate Reformed Church. 
 
 Previous to the adjournment of the meetino- at which the 
 Associate Reformed Church was formally orsjanized, the three 
 presbyteries constituting the Union Church were re-arranged, 
 their boundaries iixed, and their old names dropped. They 
 were designated The First, The Second and The Third. The 
 First Associate Reformed Presbytery embraced all the congre- 
 gations in the State of Pennsylvania east of the Susquehanna 
 river. The ministers in connection with it were John Cnth- 
 bertson, David Telfair, James Proudfoot and John Smith. 
 
 The Second Associate Reformed Presbytery consisted of the- 
 following ministers, viz. : Matthew Henderson, John Rogers, 
 John Murray, William Logan, Matthew Linn and Alexander 
 Dobbin. Its territory embraced all Pennsylvania .west of the 
 Susquehanna river. This Presbytery was a continuation of the 
 old Associate Presbytery of Pennsylvania. 
 
186 HISTORY OF THE 
 
 The Third Associate Eeforined Presbytery consisted of the 
 congregations in IS'ew York and the Eastern States. The min- 
 isters were John Mason, Robert Annan, David Annan and 
 Thomas CLark. It will be seen that the First and Second were 
 organized from the Reformed Presbytery and the Associate 
 Presbytery (f Pennsylvania, and that the Third was simply the 
 Associate Presbytery of JSTew York, the name being changed. 
 
 The territorial limits of all these Presbyteries were, within 
 the period of about four years, readjusted and the names again 
 changed. The First was changed to that of ISTew York. The 
 Second received the name. Presbytery of Pennsylvania. The 
 Third Presbytery was, in 1786, divided. Two of its ministers, 
 -John Mason and James Proudfoot, with their congregations 
 and contiguous vacancies, were annexed to the newly formed 
 Presbytery of New York, and the congregations in jSTew Eng- 
 land were constituted into a presbyter}' which was designated 
 the Presbytery of Londonderry. The ministers in connection 
 with the Presbytery of Londonderry were David Annan, Wil- 
 liam Morrison and Samuel Taggart. In 1791 the Synod, at 
 the request of David Annan, changed the name to " Presby- 
 tery of i^ew England," but it was rarely so designated. The 
 jiastoral charges in connection with the Presbytery of London, 
 derry, or ISTew England, were all in the 'New England States. 
 David Annan was pastor of Peterborough, Hillsborough county, 
 New Hampshire. He was intemperate in his habits, vulgar in 
 his conversation and abusive to his wife and children, on which 
 latter account his wife divorced him. In 1800 he was deposed 
 from the ministrj^, after which he went to Ireland and died in 
 1802. Samuel Taggart was pastor of the congregation of Cole- 
 raine, Franklin county, Massachusetts. In 1803 he was elected 
 a. member of Congress, and for a period of fourteen j'ears de- 
 voted his attention mainly to politics. William Morrison, af- 
 terwards Dr. Morrison, was psstor of the congregation of Lon. 
 donderrj'. New Hampshire. The congregations in connection 
 with the Presbytery of Londonderry were all, or nearly all, dis- 
 aflected congregations, received into the Associate Reformed 
 Synod from other denominations. The majority of these never 
 were in full accord with the principles and practices of the As- 
 sociate Reformed Church. The result was, that in 1801, the 
 Presbytery of Londondcrr}' was, "on account of defections 
 
ASSOCIATE PRESBYTERY. 187 
 
 from the principles of the Church, and insubordination to the 
 Synod," declared to be no lono-er in connection with the Asso- 
 ciate Reformed Synod. At the same time the Associate Re- 
 formed Synod "disclaimed all responsibility for any of its 
 transactions." Cut olf from the Associate Reformed Synod, 
 it remained in the odd capacitj^ of an independent presbytery 
 until 1809, when it was received into the Synod of Albau}- in 
 connection with the Presbyterian Church. 
 
 The next Associate Reformed Presbytery which was organ- 
 ized was " The Presbytery of the Carolinas and Georgia." This 
 organization w\as effected at Long Cane, Abbeville county, S. 
 C, on the 24th of February, 1790. There Avere present at the 
 organization : Thomas Clark, Peter McMuUan, John Boyse, 
 David Bothwell, ordained ministers ; and James Rogers, licen- 
 tiate ; and James McBride and AVilliam Dunlap, ruling elders. 
 The territory embraced by the Presbytery of the Carolinas and 
 ■Georgia Avas the States of Xorth and South Carolina and 
 Georgia. 
 
 Previous to the year 1822, there Avere in connection with the 
 Associate Reformed Church thirteen presbyteries. These Avere, 
 in addition to those already mentioned : The Second Presby- 
 tery of Pennsylvania, organized at Yough Meeting-house, June 
 .24th, 1793. Ministers — Matthew Henderson, John Jamieson, 
 Adam Rankin and Robert "Warwick. Territory — all Avest of 
 the Allegheny Mountains. The Presbytery of AVashington 
 AA^as organized on the 14th of July, 1794. Ministers — James 
 Proudfoot, John Dunlap, George Mairs and James IMairs. On 
 the 7tli of October, 1799, Robert AVarwick, Adam Rankin and 
 John Steele, members of the Second Pennsylvania Presbyter}^, 
 living in the State of Kentuck}', Avere, together Avith a ruling 
 elder from each of their pastoral charges, appointed by the 
 presbytery to which they belonged, a " committee to meet from 
 time to time and transact such presbyterial business as might 
 come before them." On the 20th of May, 1800, the Synod so 
 far sanctioned this apparently irregular act of the j^resbytery 
 as " to adopt an order for the organization of the Presbj'tery 
 of Kentucky, at such time and place as may he agreed upon." 
 RcA'. Adam Rankin Avas appointed to preach the sermon usual 
 on such occasions. The organization Avas effected, but the pre- 
 cise date is not knoAvn. 
 
188 HISTORY OF THE 
 
 The Second Presbytery of the Caroliiias and Georgia was or- 
 ganized at Cedar Spring, Abbeville county, S. C, on the 8th 
 of April, 1801. The ministers in connection with this presby- 
 tery were: Alexander Porter, William Dixon, Peter McMul- 
 lan and David Bothwell. Its territor}^ was all west of Broad 
 River. 
 
 Big Spring Presbytery was organized at Fermanagh, Penn- 
 sylvania, on the 18th of May, 1803. The ministers in connec- 
 tion with it were: William Logan, John Young, Thomas 
 Smitli, James Walker, James McConnell, William Baldridge 
 and James Harper, Jr. Its territory- was Cumberland Valley 
 and adjacent counties and south to the James River. 
 
 On the 23d of May, 1803, at Rock Creek, Pa., the Presbytery 
 
 of Philadelphia was organized. The ministers in connection 
 
 w^thitwere: Robert Annan, Alexstnder Dobbin and Eben- 
 
 'ezer Dicicej-. Its territor}' Avas eastward of the Cumberland 
 
 Valley. 
 
 The Presbytery of Saratoga was organized at Broadalbin, 
 Xew York, on the 11th of October, 1808. The following min- 
 isters, viz : James Mairs, William McAuley, John Burns and 
 Robert Proudfoot, were in connection with it. The territory 
 assigned it Avas nortli of Orange county and Avest of the Hud- 
 son River. 
 
 The Presbytery of Ohio was organized at Xenia, Ohio, on 
 the 0th of April, 1817, from tl>e Presbytery of Kentucky. The 
 actual division, however, did not take place until the 1st of 
 January, 1818. The ministers assigned to the Presbytery of 
 Ohio Avere William Baldridge, Alexander Porter, David Risk,. 
 Samuel Carothers, John McFarland and Abraham Craig. All 
 the southAvestern part of the State of Ohio Avas included Avithin 
 the territorial limits of this presbyter3'. 
 
 In the course of time, the territorial limits of nearly all the 
 presbyteries Avere changed. One — Londonderry — ceased to 
 have any connection Avith the Associate Reformed Church, and 
 the names of several Avere changed, and a feAV Avere divided. 
 For a period of tAventy years no change Avas made in the Asso- 
 ciate Reformed Synod. The number of congregations rapidly 
 increased, neAV presbyteries Avere organized, and the field occu- 
 \)ied by the Associate Reformed Church became very extensive, 
 embracing the territory included by nearly all the original 
 thirteen States formino- the American Government. 
 
ASSOCIATE PRESBYTERY. 189 
 
 On the 22d of October, 1802, it ^vas determined to organize 
 from the original S3'nod four coordinate Synods. On the 30th 
 of October, 1802, the original Associate Reformed Synod was 
 dissolved. Before its dissolution, however, the necessary ar- 
 rangements were made for organizing four Synods, to be known 
 respectively as the Synod of Isew York, the Sj'nod of Penn- 
 sylvania, the Sj'Dod of the Carolinas and the Synod of Scioto. 
 The Synod of ]^ew York was organized at Newburgh, J^, Y., 
 on the 2Ttli of May, 1803. It Avas composed of the Presbj'te- 
 ries of Xew York and Washington. 
 
 The Presbyteries of Philadelphia and Big Spring, were, at 
 Marsh Creek, Pa., on the 25th of May, 1803, organized into a 
 «ynod called the Sj^nod of Pennsylvania. 
 
 The Synod of the Carolinas was organized at Little River, 
 now Ebenezer, Fairfield county, S. C, on the 9th of May, 1803. 
 The presbyteries subordinate to this sj-nod were the First and 
 Second Presbyteries of the Carolinas and Georgia. On the 2d 
 of May, 1804, at Chillicotlie, Ohio, the Synod of Scioto was or- 
 ganized. It was composed of the Presbyteries of Monongahela 
 {originally the Second Presbytery of Pennsylvania) and Ken- 
 tucky. 
 
 These four synods were subordinate to a general synod to be 
 ■constituted by representatives chosen from the presbj^teries, as 
 follows : 
 
 " Every presbytery containing not more than two minister.?, shall be entitled 
 to send one minister and one elder; and for every three ministers above that 
 number, one minister and one elder more. This proportion shall be preserved 
 till the number of delegates exceed thirty; after which each x^resbytery consist- 
 ing of more than ten ministers, shall, for every four additional ministers, be en- 
 titled to send one minister and one elder."' 
 
 On Wednesday, the 30th of May, 1804, twenty-two repre- 
 sentatives from the eight presbyteries composing the four 
 Synods, met at Greencastle, Pa. The Rev. John M. Mason, in 
 the absence of the Rev. Robert Annan, took the chair, and 
 after preaching a sermon from the text : " Hold fast the faith- 
 ful word," &c., Titus, 1: 9, constituted by prayer, The Gene- 
 ral Synod of the Associate ReforaIed Church in jSTorth 
 America. The court, when organized, consisted of the follow- 
 ino; members : 
 
i;i() lusTouY or the 
 
 Synod of New York, Freshytery of Washington. — George 
 Mairs, Alexander Prouclfoot and Robert Proudfoot, ministers ; 
 and Ebenezer Clark, John Magoffin and John Rowan, ruling 
 elders. John Rowan was absent. 
 
 Presbytery of New York. — John M. Mason and John Mc- 
 Jimsey, ministers. Two ruling elders — George Lindsay and 
 and John Shaw — were chosen to represent the Presbytery of 
 New York, but neither attended. 
 
 Synod of Pennsylvania, Presbytery of Fhiladeljjhia. — Alex- 
 ander Dobbin and Ebenezer Dickey, ministers; Donald Cat- 
 nach and John Morrow, ruling elders. 
 
 Presbytery of Pig Spring. — Thomas Smith and James Mc- 
 Connell, ministers; John Gabby and James McLenaghan, 
 ruling elders. 
 
 Synod of Scioto, Presbytery of Kentucky. — Adam Rankin, 
 minister ; and Thomas Meek, ruling elder. 
 
 Presbytery of Monongahela. — John Rlddell (absent) and David 
 Proudfoot, ministers ; John Patterson and James Findlay, 
 ruling elders. 
 
 Synod of the Carolinas, First Presbytery. — ^John Hemphill, 
 minister. No ruling elder was appointed. 
 
 Second Presbytery. — James McGill, minister. No ruling elder 
 was appointed. 
 
 The Rev. Alexander Dobbin was chosen Moderator and the 
 Rev. James Gray, Clerk. Previous to the organization of the 
 General Synod of the Associate Reformed Church, the num- 
 ber of vacancies had greatly increased, and their petitions for- 
 the ordinances of God's house, although earnest, could not be 
 answered by the Synod. There was a great demand for preach- 
 ing, and only a few preachers to perform the work. In the 
 years preceding the organization of the Associate Reformed 
 Church, the Associate Presbyter}^ as well as the Reformed 
 Presbytery, depended upon the judicatories in Europe for their- 
 supply of ministers. The course pursued by both these gave, 
 at the time, "[reat oft'ense to the judicatories in Scotland and 
 Ireland, and partiall}' barred even friendly intercourse between, 
 them and the Associate Reformed Synod. 
 
ASSOCIATE PRESBYTERY. IDi; 
 
 All the oltl ministers of both the Covenanter and Associate- 
 Presbyteries, in America, were men of superior intellectual 
 endowments, finished classical scholars, and thoroughly trained 
 theologians. Of this statement there are many incontrovertible 
 proofs. 
 
 Having been well educated themselves, these old fathers of 
 the Associate Reformed Church were able to appreciate the ad- 
 vantages of an education, and were unwilling to admit any one 
 to preach the gospel whom they did not consider qualified to 
 instruct those among whom, in the providence of God, thev 
 might be called to labor. 
 
 For the first fifteen years after its organization, most of the 
 candidates in the ministry in the Associate Reformed Church 
 received both their literary and theological training in Dickinson. 
 College, Carlisle, Pa. This college was founded in 1783. Its 
 first president was the Rev. Dr. Charles Nisbet, a native of 
 Scotland. At the request of a number of young men, gradu- 
 ates of the college, who had the gospel ministry in view. Dr.. 
 Xisbet delivered a course of lectures on Si/stemafic Theology/. 
 The candidates for the ministrj' in the Associate Reformed 
 Church usually, while in college, attended these lectures. ISTo 
 doubt, the Associate Reformed Presbyteries entrusted the- 
 training of their theological students to Dr. Xisbet because ot" 
 the fact that he was known to be, both in Scotland and Amer- 
 ica, a member of the Orthodox party. 
 
 Some, perhaps all, or nearly all the ministers licensed by the 
 Associate Reformed Church, during the first eighteen years, 
 studied privately. Each pastor was a theological professor,, 
 and his humble dwelling a theological seminary. Alexander 
 Dobbin, John Mason, Matthew Linn, John Smith and. Robert 
 Annan, rendered the church an important service in trair.ing 
 youno; men for the ministrv. 
 
 In such a system of theological training, there was, no doubt,, 
 something defective, but not so great as is,, perhaps, generally 
 supposed. The system which reduces theory promptly to prac- 
 tice, is not very defective. The most objectionable feature con- 
 nected with the mode of theological training in existence dur- 
 ing the early period of the Associate Reformed Church, was 
 that it imposed upon pastors a very onerous burden. In addi- 
 tion to this, when one denomination, of Christians entrusts the 
 
192 HISTORY OF THE 
 
 training of its theological stndents, either in part or in whole, 
 to members of another denomination, it places its own dis- 
 tinctive doctrines and practices in eminent peril, and opens 
 wide the door that defections from doctrine and laxity iii prac- 
 tice may pour in like a iiood. 
 
 To remedy all defects, remove all objections and prevent -flU 
 ■evils connected with the existing mode of training candidates 
 for the ministr}', and at the same time increase the number of 
 able ministers, the Associate Reformed Church, as early as 
 1796, began to direct its attention to the founding of a theo- 
 logical seminary. It was not, however, until 1801 that the 
 matter assumed a tangible form. The subject had, on several 
 ■occasions, been before the 8ynod, but the impoverished and de- 
 , moralized condition of the countrj-, on account of the war, 
 had, up to this time, retarded all visible progress. The matter 
 was put into the hands of a committee. The report of that 
 committee was taken up by the Synod on the 2d of June, 1801. 
 "We cannot better express the mind of the Synod on this sub- 
 ject than by quoting its own minute, which is as follows : 
 
 " Took up the report of the committee for devising a phm of sujiiily to the 
 vacancies ; and. after tlie most serious deliberations, came to the following con- 
 clusion : 
 
 1. That a minister of this Church be sent to Great Britain and Ireland, or 
 either of them, to procure a competent number of evangelical ministers and 
 probationers, and that his expenses be defrayed from the Synodical fund. 
 
 2. That he be authorized to secure a number of pious and intelligent students 
 of divinity, who shall engage to repair, after the completion of their studies, to 
 the United States, and place themselves under the direction of this Synod. 
 
 3. That he be further authorized and enjoined to solicit donations in money, 
 for the purpose of erecting and maintaining a theological seminary for the edu- 
 cation of youth for the holy ministry. 
 
 4. That, according as the moneys in his hand shall permit, he be also author- 
 ized to pui'chase a library for said seminary ; and collection of those books 
 which are most needful and useful for this Synod, to be distributed among their 
 ministers and students, as shall hereafter be directed ; using the advice and 
 counsel of judicious and godly ministers with regard to the selection ; and that 
 he solicit donations in books for both these uses.'' 
 
 The Rev. John M. Mason was the person selected to dis- 
 charge the duties imposed Ijy the above resolutions. For such . 
 a mission he was eminentlj' well qualified.. In less than two 
 months after his appointment he set sail for Europe, and on 
 the 2d of September landed at Greenock. He was absent about 
 fifteen months, during which time he collected about live thou- 
 
ASSOCIATE PRESBYTERY. 193 
 
 * 
 
 sand dollars. Nearly all this amount he expended in the pur- 
 chase of books for the use of the contemplated seminar}'. lEc 
 was also successful in prevailing n})0n five ministers and one 
 probationer to come to the assistance of the Associate Reformed 
 Svnod. A few days after the return of Mr. Mason (October, 
 1802), the Synod convened in the city of Xew York. Mr. 
 Mason met with it, and gave in a detailed account of his agency. 
 The concluding sentence of his report is as follows : 
 
 '■ The business of the mission having been brought to a close, toward the end 
 of August, I lost no time in preparing for mj^ return, and on the 1st of Septem- 
 ber sailed from Greenock, in company with the Rev. Messrs. James Scrimgeour, 
 Alexander Calderhead, Robert Forest, Robert Easton, James Lawrie, ministers; 
 and Robert Hamilton Bishop, probationer ; who, having had a prosperous voyage, 
 by the will of God, are now present to tender their services to the churches." 
 
 At the first meeting of the General Synod, in 1804, the Rev. 
 Jolin M. Mason was chosen professor of divinit}-, and the city 
 of ^ew York fixed upon as the proper place for the seminary. 
 
 This was the second theological seminary established in 
 America. Andover, Massachusetts, was established in 1808, 
 and Princeton, Xew Jersey-, in 1812. Twelve yearn previous, 
 however, to the founding of the Associate Reformed Theologi- 
 cal Seminarj^, the Associate Presbyteiy — those who did not 
 coalesce with the Covenanters — established a theological sem- 
 inary in Beaver county, Pa. This was the first theological 
 seminary established in America. The Rev. John Anderson — 
 afterward Dr. John Anderson — was its first professor. For a 
 period of twenty-seven years, or from 1792 to 1819, he con- 
 tinued, single and alone, to discharge acceptably and profitably 
 the onerous duties of his responsible ofiice. 
 
 For several years peace and harmony reigned in the Gen- 
 eral Synod, and the Associate Reformed Church seemed to be 
 receiving a constant outpouring of the Spirit. All was not, 
 boTvever, peace and harmony. There were, as the sequel will 
 show^, a number of occurrences which disturbed the tranquility 
 of the moment. In fact, there was in the Associate Reformed 
 Church, from the period of its organization in 1782, up to 1822, 
 an apparent want of stability. For nearly one half of this time 
 it was in what may with some propriety be called a formative 
 state. It was not until the 31st of May, 1799, that the Con- 
 fession of Faith of the Associate Reformed Church was adopted. 
 
 14 
 
194 HISTORY OF THE 
 
 At its first meeting, in 1782, the Associate Reformed Synod,. 
 " after serious deliberation and solemn prayer," unanimously 
 adopted the following articles : 
 
 I. It is the resolution of tiiis Synod to persevere in adherinpf to the system of 
 truth contained in the Holy Scriptures, exhibited in the Confession of Faith. 
 Catechisms — Larger and Shorter — and to the fundamental princif)les of gospel 
 worship and ecclesiastical government agreed upon by the Assembly of Divines 
 at Westminster, with the assistance of commissioners from the Church of Scot- 
 land. This Declaration, however, does not extend to the following sections of 
 the Confession of Faith which define the power of civil government in relation 
 to religion: Chapter XX, Section 4; Chapter XXIII, Section 3; Chapter XXXI, 
 Section 2. These Sections are reserved for a candid discussion on some future 
 occasion, as God shall be pleased to direct. Nor is it to be construed as a resig- 
 nation of our rights to adjust the circumstances of public worship and ecclesi- 
 astical policy to the station in which Djvine Prov'idence may place us. All the 
 members of the Synod acknowledge in the meanwhile that they are under the 
 most sacred obligations to avoid unnecessary criticism upon any of these excel- 
 lent treatises, which would have a native tendency to weaken their attachment 
 to the truths therein contained. If any of the members of the Synod shall con- 
 ceive any scruples at any Article or Articles of the Confession of Faith, Cate- 
 chisms. Directory of Worship, or Form of Presbyterian Church Government, or 
 shall think they have sufficient reason to make objections thereto, they shall 
 have full liberty to communicate their scruples or objections to their brethren, 
 who shall consider them with impartiality, meekness and patience, and endeavor 
 to remove them by calm, dispassionate reasoning. No kind of censure shall be 
 inflicted in cases of this nature unless those scrupling and objecting brethren 
 shall disturb the peace of the Church by publishing their oi^inions to the people, 
 or by urging them in judicatories with irritating and schismatic zeal. 
 
 II. The ministers and elders in Synod assembled also declare their hearty 
 ajiprobation cf the earnest contendings for the faith and magnanimous suffer- 
 ings in its defense, by which our pious ancestors were enabled to distinguish 
 themselves in the last two centuries; that they have an affectionate remem- 
 brance of the National Covenant of Scotland, and of the Solemn League and 
 Covenant of Scotland. England and Ireland, as well-intended engagements to 
 support the cause of civil and religious liberty, and hold themselves bound by 
 divine authority to practice all the moral duties therein contained according to 
 their circumstances. That j)ublic and explicit covenanting with God is a moral 
 duty under the gospel dispensation, to which they are resolved to attend, as He 
 shall be pleased to direct. That it is their real intention to carry with them all 
 the judicial testimonies against defections from the faith once delivered to the 
 saints, which have been emitted in the present age by their brethren in Scot- 
 land as far as these testimonies serve to display the truth, and comport with the 
 circumstances of our church, and that they will avail themselves of every call to 
 bear appointed testimony against the errors and delusions which prevail in this 
 country. 
 
 III. The members of Synod also acknowledge with gratitude that they are 
 bound to honor the religious denominations in Britain to which they belonged,. 
 on account of their zeal for the purity of the gospel and of those laudable efforts 
 
ASSOCIATE PRESBYTERY. 195 
 
 to promote it, not only in Britain and Ireland, but also in America, and they 
 profess an unfeigned desire to hold an amicable correspondence with all or any 
 of them, and to concur with them in every just and eligible measure for pro- 
 moting true and undefiled religion. 
 
 IV. It is also the resolution of this Synod never to introduce, nor suffer to be 
 introduced in their church, the local controversy about the civil establishment, 
 of Presbyterian religion, and the religious clause of some Burgess oaths in Scot- 
 land, or any iinnecessary disputes about the origin of civil dominion, and requi- 
 sites for rendering it legal in circumstances dissimilar to those in which them- 
 selves are placed. They esteem th'emselves bound to detach their religious pro- 
 fession from all foreign connections, and to honor the civil powers of America, 
 conscientiously submitting to them in all their lawful operations. 
 
 V. That the abuse of ecclesiastical censures may be effectually prevented, 
 the following General Rule of Discipline is unanimously adopted, namely : That 
 notorious violations of the law of God, and such errors m doctrine as un- 
 hinge the Christian profession, shall be the only scandals for which deposition 
 and excommunication shall be passed, and that the highest censures of other 
 offenders shall be a dissolution of the connection between the Synod and the 
 offender. 
 
 YI. The terms of admission to fixed communion with the Synod shall be 
 soundness of faith as defined in the aliove-mentioned Confession and Cate- 
 chisms, submission to the Government and discipline of the Church and a lioly 
 conversation. 
 
 VII. The members of Synod also acknowledge it to be their duty to treat 
 pious persons of other denominations with great affection and tenderness. They 
 are willing, as God affordeth opportunity, to extend communion to all who in 
 every place call on the name of the Lord Jesus in conformity to His will. But 
 as occasional communion in a divided state of the church maj' produce great 
 disorders, if it be not conducted with much wisdom and moderation, they es- 
 teem themselves and the people under their inspection inviolably bound, in all 
 ordinary cases, to submit to every restriction of their liberty, which general ed- 
 ification renders necessary. This article, however, is not to be construed as a 
 license to encourage vagrant preachers who go about under pretence of extra- 
 ordinary zeal and devotion, and are not subject to the government and discipline 
 of any regular church. 
 
 VIII. As the principles of the Synod are detached from the local peculiari- 
 ties by which the most considerable parts of Presbyterians have been distin- 
 guished, it is further agreed to reject all such applications for admissions to 
 fixed communion with the Synod that may at any time be made by persons be- 
 longing to other denominations of Presbyterians, as evidently arise from ca- 
 price, personal prejudice, or any other schismatical principles, and that the only 
 admissable application shall be such as shall, upon deliberate examination, be 
 found to arise from a solid conviction of duty, and to discover Christian meek- 
 ness towards the party whose communion is relinquished, or such as are made 
 by considerable bodies of people who are not only destitute of a fixed gospel 
 ministry, but cannot be reasonably provided for by the denomination of Pres- 
 byterians to which they belong. It is, however, thought proper that applications 
 of the last kind shall not be admitted till the bodies by whom they are admitted 
 
196 HISTORY OF THE 
 
 shall previously inform the judicatories which have the immediate inspection of 
 them of the reasons of their intended application, and shall use all due means 
 to obtain the concurrence of that judicatory. 
 
 The above articles were afterwards revised, and in some par- 
 ticulars slightly amended, and in connection with the Basis of 
 Union, published under the title: The " Constitution of the Asso- 
 ciate Eelormed Cliurch." They were known as '• The Little 
 Constitution." 
 
 "Whoever will read the articles which made the " Little Con- 
 stitution," in connection with the Basis of Union, will discover 
 that the founders of the Associate Reformed Church endeav- 
 ored to avoid some of the grave errors into which both Asso- 
 ciates and Covenanters, both in America and Europe, had fallen. 
 The Westminster Confession of Faith, with all its excellencies, 
 was regarded by them as defective. This is manifest from the 
 fact that one Section in each of three chapters was not adopted, 
 but " reserved for a candid discussion on some future occasion." 
 
 This reservation excited a feeling akin to suspicion in the 
 minds of some. To question, some thought, one principle laid 
 down in the Westminster Confession of Faith, was to ignore 
 the whole. This was a gratuitous assumption — a conclusion 
 reached without a knowledge of the facts. 
 
 The parts of the Westminster Confession of Faith not 
 adopted by the Synod of the Associate Reformed Church, all 
 referred to the powers of the civil magistrate. The Church of 
 Scotland, the mother of all the Presbyterian Churches in the 
 world, was a National Church, and in some of its features anti- 
 Presbyterian. This is not to be thought strange. The wonder 
 is that so great attainments were made by the Church of Scot- 
 land, and that she retained so little of papal corruptions. In 
 the First Book of Discipline, prepared in 1560, by the justly 
 celebrated John Knox, there is something that savors of Eras- 
 tianism in almost every paragraph. It is decidedly anti-papal 
 and anti-prelatic, but it is not, strictly speaking, Presbyterian. 
 It resembles more the code of a tyrant than a system of laws 
 and regulations by which freemen in Christ Jesus are to be 
 governed. It certainly was adapted to the time at which it 
 was formulated, but is totally unfit for a people far advanced in 
 scriptural knowledge. 
 
ASSOCIATE PRESBYTERY. 197 
 
 The Second Book of Discipline, adopted in 1581, was in ad- 
 vance, in some particulars, of the first ; in others it was not. 
 In neither was the church and state kept separate and distinct. 
 Most evidently was there an effort, strong and praiseworthy, 
 in that direction; but it was the effort of men just emerging 
 from the darkness of popery and living under a monarchial 
 government. The Westminster Confession of Faith is far in 
 advance of any similar production which preceded it. The 
 Scotch Commissioners,^ Henderson and Gillespie, may, with 
 some modification, be said to be its authors. It is a monument 
 of wisdom and piety, and in the main is without an objection, 
 because it is strictly scriptural. Still, the AVestminster Confes- 
 sion of Faith is defective. So thought the fathers of the As- 
 sociate Reformed Church, and so think all their descendants. 
 
 These defects are confined excilusively to those Sections which 
 treat, either directly' or indirectly, of the powers and preroga- 
 tives of the civil magistrate. In Chapter XX. of the "West- 
 minster Confession of Faith, the subject treated of is "Chris- 
 tian liberty and liberty of conscience." The objectionable, fea- 
 ture in the fourth Section of this chapter is that it declares that 
 those who "resist the ordinance of God may be lawfully called 
 to an account and proceeded against both by the church and 
 by the c-ivil magistrate" 
 
 In Section third of Chapter XXIII. it is made the duty of 
 the civil magistrate "to take order that unity and peace be 
 preserved in the church ; that the truth of God be kept pure 
 and entire ; that all blasphemies and heresies be suppressed ; 
 all corruptions and abuses in worship or discipline prevented 
 or reformed ; and all the ordinances of God duh' settled, ad- 
 ministered and observed, to thebetter effecting whereof, he hath 
 power to call synods, to be present at them, and to provide that 
 whatsoever is transacted in them be according to the mind of 
 God." Section second of Chapter XXXI. recognizes the right 
 of civil magistrates to convene synods and councils, but re- 
 serves the right to ministers to do this when the civil magis- 
 trate is an open enemy of the church. These three Sections of 
 the Westminister Confession of Faith were not adopted by the 
 Associate Reformed Church, because they are clearly anti-Pres- 
 byterian. They were considered, not hastily, but c'almly and 
 dispassionately, for a period of more than sixteen years, and 
 
198 HISTORY OF THE 
 
 amended, and finally, on theSlst of May, 1799, adopted as they 
 now stand in the Confession of Faith of the Associate Re- 
 formed Ohnrch. The only other change which was made was 
 the substituting of the word authorizing %v "tolerating" in the 
 catalogue of sins contained in the answer to the 139th ques- 
 tion of the Larger Catechism. This last change, however, is 
 not always oljserved. 
 
 Whoever will carefully compare the Confession of Faith of 
 the Associate Reformed Church with the Westminster Confes- 
 sion of Faith will be convinced that the fathers of the Asso- 
 ciate Reformed Church acted wisely in making the reservation 
 they did make, and that in amending the Sections referred to, 
 they showed that they had clear and distinct ideas of pure 
 Presbyterianisra, and that they freed the Westminster Confes- 
 sion of Faith from Erastianism, and severed the church from 
 the state in its government and discipline. 
 
 It will also be observed that the Associate Reformed Church 
 avoided the issuing of Testimonies. This was common in both 
 branches of the church from which she was descended. Both 
 Associates and Covenanters had covenant bonds and judicial 
 testimonies which they regarded as of equal importance with 
 the Confession of Faith itself, and sometimes apparently of 
 more importance. These Covenant bonds and Judicial Testi- 
 monies were made tests of Christian character, and an assent 
 to them made a term of communion. The Associate Reformed 
 Church began its existence without any of these. Those who 
 did not correctly understand her position charged her with 
 "burying the Covenants." 
 
 There was a demand on the part of some of her own people 
 for a testimony. This the Synod studiously avoided. An "Il- 
 lustration and Defense of the Westminster Confession of 
 Faith," prepared by order of Synod, in 1785, was printed in 
 1787, but was not judicially adopted, but simply recommended 
 as " an excellent and instructive illustration and application of 
 those truths unto the present state of the Church of Christ in 
 America." 
 
 The committee appointed to prepare this " Illustration and 
 Defense" consisted of Robert Annan, John Smith and John 
 Mason. It is mainly the production of Robert Annan. The 
 design contemplated in preparing this " Overture," as it has 
 
ASSOCIATE PRESBYTERY. 199 
 
 ■always been called, seems to have been two-fold : one was to 
 luish the clamor for a Testimony ; and the other, and no doubt 
 the main design, was to ascertain the mind of the Synod in 
 reference to the " excepted " Sections of the AVestminster Con- 
 fession of Faitji. In other words, it was designed to be a 
 movement in the direction of formulating and rendering per- 
 manent the subordinate Standards of the Associate Reformed 
 Church. 
 
 While this overture was under consideration, in 1789, the 
 Eev. Matthew Henderson handed in the following paper, 
 signed by himself, John Smith and William Logan: 
 
 Will the Synod approve the judicial Act and Testimony of the Associate Pres- 
 bytery of Scotland, and their Act concerning the doctrine of Grace ? Will the 
 Synod adopt the Declaration made by the Associate Presbytery respecting civil 
 dominion and the qualifications necessary to the being of a magistrate ? Do 
 the Synod think that the renovation of the Covenant in the Secession is a reno- 
 vation of the National Covenant and Solemn League 'i Do the Synod profess 
 themselves to be under the formal obligation of these covenants, considered as 
 ecclesiastical deeds? Will the Synod give up the scheme of occasional com- 
 munion in all ordinary cases, and confine the privilege to the members of our 
 own church? 
 
 An effort was made in an extra-judicial conference to satisfy 
 the minds of these brethren. Having failed, Mr. Henderson 
 withdrew from the Associate Reformed Church and returned 
 to the Associate Presbytery. In the autumn of 1795 John 
 Smith followed his example. 
 
 It is evident that during the formative period of the Asso- 
 ciate Reformed Church there was some diversity of opinion on 
 •several points. Mr. Henderson left her communion because she 
 would not approve and adopt all that the Associate Presbytery 
 ^of Scotland had approved and adopted, and give up the scheme of 
 ■occasional communion. In the case of Mr. Henderson there 
 can be little if any doubt that he acted from anything but pure 
 motives. In the case of Mr. Smith it is probable that he left 
 the Associate Reformed Church parth- , at least, because he did 
 not obtain the pastorate of the congregation in Xew York, left 
 vacant by the death, in 1792, of Dr. John Mason. 
 
 It is clear that some, at least, of the Associate Reformed 
 fathers were, at first, partially in favor of adopting a Judicial 
 Testimony. This was traceable to the bias of early education 
 and the influence of the past history of the Associate and Gov- 
 
200 HISTORY OF THE 
 
 enanter Churches. A moment's reflection, it would seenir 
 would have satisfled any one who was not blinded by preju- 
 dices that tlie matter of preparing a Judicial Testimony was 
 attended with insuperable difliculties. The longer this matter 
 was considered, and the more it was discussed, the greater be- 
 came the embarrassment. 
 
 It seems strange at this day that any one would ever, in 
 America, after the surrender of Cornwallis at Yorktown, have 
 insisted upon the adoption of the Solemn League and Covenant. 
 That instrument will stand as one of the grandest monuments 
 of the past. It marks an epo^h in the history of the church 
 which will never be forgotten ; but it is strikingly national in 
 its character, and the peculiar circumstances which made its 
 approval at one time well nigh a matter of necessity have long 
 ago passed away. 
 
 To place themselves in a proper light before the world, the 
 Synod of the Associate Reformed Church, in 1797, adopted 
 the following paper: 
 
 Whereas, A number of people, under the inspection of the Associate Re- 
 formed Synod, entertain doubts as to their principles and intentions with re- 
 spect to the maintenance of a faithful testimony for the truth as it is in Jesus; 
 and whereas, these doubts are accompanied with anxiety for a judicial publica- 
 tion, copiously illustrating and defending the doctrines of the gospel; and enu- 
 merating, refuting and condemning errors and heresies, to be called a Testi- 
 mony, the ministers and elders in Synod assembled think it incumbent on them 
 to explain, and by this Act they do explain their real views of these interesting 
 subjects. 
 
 Upright and open testimony for the truths of the Lord's word, whether relat- 
 ing to doctrine, worship or manners, is the indispensable duty of all Christians, 
 especially of the ministers and judicatories of the church, who, from their office, 
 ought to be set for the defense of the gospel. 
 
 Judicial testimonies being designed to operate against error, are, lest they 
 should miss their aim. to be wisely adapted to the immediate circumstances of 
 the church. 
 
 Both these principles have been fully recognized by the Synod, in their pub- 
 lished Act of May, 1790. entitled An Act to amend the Constitution of the Asso- 
 ciate Reformed Synod. They therein declare that "they consider the Confession 
 of Faith. Larger and Shorter Catechisms, Directory for Worship, and Form of 
 Church Government, as therein received, as their Fixed Testimony, by which 
 their principles are to be tried; or, as the judicial expression of the sense in 
 which they understand the Holy Scriptures in the relation they have to the 
 doctrine, the worship and government of the Christian church, and that it is 
 their resolution to emit occasional testimonies, in particidar acts, against errors 
 and delusions. The Synod, however, being frequently importuned to publish a. 
 
ASSOCIATE PRESBYTERY, 201 
 
 testimony of a different kind, renewed from time to time, their discussions on 
 tliis point, and after the most impartial and serious deliberation, find it not 
 their duty to recede from the above resolution." 
 
 For the satisfaction of those who have not had the means to 
 ascertain the grounds of this decision, some of them are sub- 
 joined : 
 
 1. In her excellent Confession of Faith, Catechisms. &c., the church is already 
 possessed of a testimony so scriptural, concise, comprehensive and perspicuous, 
 that the Synod despair of seeing it materially improved, and are convinced that 
 the most eligible and useful method of maintaining the truths therein exhibited, 
 is occasionally to elucidate them and direct them in particular acts against par- 
 ticular errors, as circumstances require. 
 
 2. There was drawn up and published by a committee of Synod, in the year 
 1181, An Overture for illustrating and defending the doctrines of the Westminster 
 Confession of Faith. And in May, 1790, Synod unanimously resolved that said 
 overture is, " in substance an excellent and instructive illustration and ajiplica- 
 tion of these truths unto the present state of the Church of Christ in America," 
 and warmly recommended it as such to all the people under their inspection. 
 "VThatever there might be effected on a general scale, by any similar pamphlet, 
 in the form of a Judicial Testimony, may be effected by that overture. And to 
 emit such a testimony would only be to repeat the same laborious and expen- 
 sive work, without obtaining any proportional advantage. 
 
 3. Could a Testimony universally acceptable be prepared, it would still be far 
 from producing those beneficial effects which are so fondly expected: 
 
 a. If it were to do tolerable justice to the prodigious extent of the Confession, 
 it would swell into an immense work, of which the very bulk would defeat the 
 intention. And if it were comprised in a volume suited to the leisure of an or- 
 dinary reader, it would be defective, and defective, perhaps, on those very points 
 on which the occurrences of a few months might require it to be particular and 
 full. 
 
 b. It could scarcely give a correcter view of the principles of the Synod than is 
 already given in their received Confession, because it could scarcely hold forth any 
 truths which are not therein held forth, or state them, upon the whole, with more 
 luminous precision. The opinion that such a testimony is needful to ascertain 
 the Synod's principles is a direct impeachment of the Confession itself; since, 
 if they are not sufficiently ascertained by this, it must be either lame or ambig- 
 uous; and then the church demands not a separate testimony, but an amended 
 Confession. If any parts of it are differently interpreted and abused to the pro- 
 motion of error, these ought to be explained in detached acts, and such explana- 
 tion belongs strictly to the province of occasional testimonies. 
 
 c. It could not deter from application for ministerial or Christian communion 
 with the Synod any who are not really friendly to the doctrines of grace, since 
 one who can profess an attachment to the Confession of Faith while he is secret- 
 ly hostile to its truths, is too far advanced in dishonesty to be impeded, for a 
 moment, by any testimony which the wisdom of man can frame. 
 
 d. It could not silence the objections and cavils of such as incline to mis- 
 represent the principles and character of the Synod, since it is impossible to 
 satisfv. with anything, those who are determined to be satisfied with nothing. 
 
202 HISTORY OF THE 
 
 The very uncandid manner in which the Synod have already been often treated, 
 both in Britain and America, leaves little reason to hope their plainest declara- 
 tions will not be perverted, and their most upright intentions misconstrued. 
 
 e. It could not lift up a ijerpetual banner for truth, since from the ever-fluc- 
 tuating state of religious controversy, and the impossibility of foreseeing the 
 different shapes which error may assume, some parts of it would gradually grow 
 obsolete, while some would be deficient ; and the same necessity for occasional 
 testimonies would still remain. In the nature of things, moreover, it would, after 
 a short time, at most a few years, be out of print and out of date, and ceasing 
 to interest the public curiosity, would utterly fail of accomplishing its end. 
 There is also solid i-eason to fear that in the present unhappy contentions which 
 divide the church, it would be used by too many as the rallying point of party, 
 and would inflame those wounds in the body of Christ which it shouUl be our 
 study and prayer to have speedily and thoroughly healed. 
 
 While these and similar reasons impel the Synod to decline issuing such a 
 Testimony as hath been desired, there are others which persuade them that the 
 plan on which, as the Lord in His providence hath called them, they have hitherto 
 acted, and on which they are resolved to act in future — the plan of emitting 
 occasional testimonies— include^i all the excellencies of that which they reject; 
 is free from its embarrassments, and is calculated to produce real and perma- 
 nent good. 
 
 As witnesses of the Most High, Christians are especially bound to avow and 
 defend those truths which are more immediately decried, and to oppose those 
 errors which immediately prevail. This is termed by the Spirit of God being 
 established in the present trtdh. It is the very essence of a judicious testimony ; 
 nor is there any way in which- judicatories can so well maintain it as in serious 
 and scriptural occasional acts. 
 
 Of this method of testifying there are plain and numerous traces in the Holy 
 Scriptures and in the pious practice of the primitive church. Such testimonies 
 have, moreover, special advantages ; they are brief — so that a reader of ordinary 
 diligence can, in a very little time, make himself perfectly master of their con- 
 tents. 
 
 They are pointed ; and by singling out the error which is doing prese>if mis- 
 chief, they give more effectual warning of present danger than could possibly 
 be done if they were interspersed through a large and general publication. 
 
 They are new ; and for this very reason they arrest the attention of men more 
 than if they were diffused through an older and more extended work, however 
 excellent. 
 
 They may also throw fresh light upon received truths, and make a deeper im- 
 pression on the mind than if met with in the course of ordinary reading. 
 
 They furnish special topics for religious conversation ; and by fixing the 
 thoughts of pious people on a particular subject, render them greatly instru 
 mental in edifying each other. 
 
 As they confine the attention of judicatories within a small compass, there is 
 a better prospect of their being executed with ability and success. 
 
 They serve to cement the affections of judicatories and their people, as they 
 oblige the former to watch, with peculiar zeal, over the interest of the latter, 
 and afford the latter continual and enduring proofs of the faithfulness of the 
 former. 
 
ASSOCIATE PRESBYTERY. 203 
 
 They are frequent, and thus have a happy tendency to keep alive the spirit of 
 honest testimony for Jesus Christ, which would slumber much deeper and much 
 longer, were that duty supposed to be discharged in a solitary volume. 
 
 They will form, coUectirehj, a more complete and useful vindication of truth 
 than could be expected if the different branches of it were all to be discussed in 
 a continued work. 
 
 They will show posterity what were the truths which, in a peculiar manner, 
 their fathers were honored to maintain. 
 
 In 1798, the Synod resolved to change the text of the AVest- 
 minster Confession in the "excepted" sections, and thus free 
 it from even the semblance of Erastianism. These changes 
 having been made, the Confession of Faith was adopted at 
 Greencastle, Pa., on the 31st of May, 1799. From that time 
 down to the present, that Confession of Faith, without any 
 alteration or any testimonies, has continued to be the Confes- 
 sion of Faith of the Associate Reformed Synod of the South. 
 
 To sa}^ that it is absolutely free from all defects, would be to 
 claim for it what can be claimed for nothing merely human. 
 It contains, however, a clear, precise and manh^ statement of 
 the doctrines of free grace, and so much resembles the Bible in 
 its phraseolog}-, that it may, with the strictest regard to truth, 
 be said to be founded on and deduced from the Word of God. 
 It was born, however, in a storm ; but it has outlived the tem- 
 pest. Until it was formulated, the Associate Reformed Synod 
 Avas in a kind of unsettled state. Its adoption brought com- 
 parative peace ; at least it brought greater stability to the As- 
 sociate Reformed Church. If it did not increase its friends, it 
 <3ertainly drew clearly the line of distinction between the As- 
 sociate Reformed Church and the other Scotch Presbyterian 
 denominations. By both Covenanters and Associates, Burgh- 
 •ers and Anti-Burghers, both in America and Scotland, the fra- 
 mers of the Confession of Faith of the Associate Reformed 
 Church were severely censured. So great was the opposition 
 to the Associate Reformed Church, that only a few of the Se- 
 cession emigrants from Scotland or Ireland to America — and 
 these few all Burghers — joined the Associate Reformed Church. 
 These were prejudiced against her, and without examining into 
 the matter, came to the wild conclusion that the Associate Re- 
 formed Church was full of heterodox doctrines and laxities in. 
 discipline. 
 
 Time, however, has reversed that hasty conclusion and vin- 
 dicated the wisdom of the Associate Reformed fathers. 
 
204 HISTORY OF THE 
 
 CHAPTER XII. 
 
 DISTURBANCES Growing ( )ut of the Unsettled State of the Church— The First 
 Insubordinate Act — Londonderry Presbytery — David Annan Admits Samuel 
 Taggart and Then Ordains William Morrison — The Syiiod Pronounced the 
 Act Irregular, But the Ordination Valid — '" The Presbytery of the Eastward " 
 Coalesces With the Londonderry Presbytery — The Members of this New Or- 
 ganization Rarely Attend Synod — Soon Began to Show Signs of Laxity — Con- 
 gregational iu Their Notions — A Committee Appointed to Visit the Ri-esby tery 
 — Wrote a Letter — Nature of the Presbytery's Irregularities — Mr. Morrison's 
 Reply to the Letter of the Committee — Its Fallacies — Declared Insubordinate 
 by the Synod — Associate Reformed Presbyterianism Ceased to Exist in New 
 England — Revived in 1846 by Dr. Blaikie — The Reformed Dissenting Pres- 
 bytery — Its Origin and History — United With the Associate Church iji 1851 — 
 Difficulty in the Presbytery of New York — Fast Days and Thanksgiving 
 Days — Dr. John M. Mason's Course — The Difficulty Arranged, but Not Satis, 
 factorily to All — Feequent Communion — Custom of the Church of Scot- 
 land — Dr. John M. Mason's Letters — Dr. Mason's Ability — Social Position — 
 Made a Mistake — Men Obey Custom Rather Than Law — Dr. Mason Excited 
 Suspicion — John Smith Soured — Mason and Proudfoot — Dr. Mason An In- 
 novator and Censurable. 
 
 Disturbances growing in part, perhaps, out of the unsettled 
 state of things in the Associate Reformed Church from the pe- 
 riod of her organization, in 1782, and the adoption of her con- 
 stitution, in 1799, and partlj' arising from other causes, made 
 the judicatories of the church often both unpleasant and un- 
 profitable. We must not forget that purity is first ; then fol- 
 lows peace as the shadow follows the substance. 
 
 The first event wdiich occurred to give the Associated Re- 
 formed Church much trouble, was the insubordinate course pur- 
 sued bj' the Presbj'teiy of Londondeny. This Presbyterj-, or- 
 ganized, as we have seen, in 178G, formed originally a part of the 
 Third Presbytery. Tlie congregations in the Xew England States 
 were taken from the Third Presb^'tery and erected into the 
 Pres1)ytery of Londonderry, which was, in 1791, changed to 
 the Presbytery of New England. Some of the members of this 
 Presbytery began, at a very early period, to manifest a disre- 
 gard for law and order. Previous to the erection of the Lon- 
 donderry Presbytery, the Third Presbytery appointed a meeting 
 at Londonderry, on the 13th of February, 1783. This was but 
 
ASSOCIATE PRESBYTERY. 205 
 
 a few months after the organization of the Associate Reformed 
 Synod. The meeting was called for the purpose of ordaining 
 William Morrison and installing him as pastor of the Second, or 
 "VYest Parish of Londonderrj'. The onlj^ members of the Pres- 
 bytery present were the Rev. David Annan and an elder from 
 his charge. In the Presbytery there were four ordained minis- 
 ters, viz.: John Mason, Robert Annan, David Annan and 
 Thomas Clarke. It was manifest that the ordination and in- 
 stallation of Mr. Morrison could not be proceeded with, for 
 the want of a quorum. It so happened, however, that the 
 Rev. SqjBuel Taggart, pastor of the Presbyterian congregation 
 of Coleraine, Franklin county, ]Mass,, was present, with the 
 avowed design of joining the Associate Reformed Presbyter}^. 
 Mr. Annan, aware, no doubt, that he and the elder from his 
 charge did not constitute the Presbyterj^ was unwilling to pro- 
 ceed with the ordination and installation. To meet the emer- 
 gency of the case, he first admitted Mr. Samuel Taggart as a 
 member of the Presbytery, and then he and Mr. Taggart con- 
 stituted the Presbytery and proceeded to ordain and install Mr. 
 Morrison. At the next meeting of the Synod the facts were 
 reported. The Synod, by an Act, sustained the validity of 
 Mr. Morrison's ordination, but condemned the proceedings as 
 irregular. 
 
 In 1793, "The Presbytery of the Eastward," an independent 
 presbytery, composed of some Irish congregations in "New Eng- 
 land, which had not as yet united with any ecclesiastical bod}', 
 and the Presbyter}^ of ]S"ew England, coalesced. This was with-' 
 out the authority, or ever the knowledge of the Synod. 
 
 Conscious of having acted in this whole matter in an irreg- 
 ular and unconstitutional manner, the members of this new or- 
 ganization kept themselves aloof from the Sj'nod. The name 
 of their presbytery they changed and resumed the original 
 name of Londonderry. 
 
 They soon began to exliibit more marked signs of departure 
 from the faith and practice of the church, in the mode and 
 matter of worship, and in discipline and form of government. 
 They had imbibed the Congregational notions of flieir Xew 
 England neighbors, and in the face of the laAV of the Associate 
 Reformed Church, introduced into the sanctuary of God the 
 practices of the Americanized Puritans. AVith the hope of re- 
 
206 HISTORY OF THE 
 
 claiming this erratic Presbytery, the Synod appointed two of its- 
 members a committee to visit them. The Rev. John JNI. Mason 
 was chairman of this committee. 
 
 The committee was providentially hindered from visiting in 
 person the Presbyter}- ; bnt Mr. Mason, in the name and b}^ 
 the authority of the committee, wrote to them an expostulatory 
 letter condemning their irregularities and vindicating the action 
 of the Synod. The irregularities of which the Presbytery of 
 Londonderry was guilty were the introducing into the worship 
 of God Watts' Psalms and Hymns; permitting non-profess- 
 ors to vote in church matters, and neglecting to attend the 
 meetings of the Synod. To the letter of Mr. Mason, the Pres- 
 bytery, through Mr. Morrison, replied as follows: 
 
 The distance of place, with other circumstances relative to me and my breth- 
 ren in New England, render personal interview with our Southern brethren 
 very inconvenient. Our presbytery have increased from the small number of 
 three or four to ten settled ministers, viz : Messrs. Moore. Ewers. Annan. Tag- 
 gart, Oliver, Dana, Tomb, Brewer, Pidgeon. and myself. This Presbytery con- 
 sider themselves (with divine aid) competent to all the purposes of judicial au- 
 thority in the churches or societies under their care ; and best acquainted with 
 their customs, tempers and manners : and their situation with respect to other 
 denominations. They have considered the Act of Synod respecting psalmody 
 as injurious to the cause of Presbytery in New England : and have voted to re- 
 ply accordingly to the letter of Synod on the subject. Should the committee 
 yet come and warmly insist upon the observance of the late Synodical Acts re- 
 specting psalmody and terms of communion, I will not say that they may grat 
 ify a few ; but they will, I think, give a mortal wound to the influence of the 
 Synod in this part of the continent. Common observation and experience con- 
 cur with revelation in teaching us the necessity of governing people in a man- 
 gier best adapted to their circumstances for their good and for the honor of • re- 
 ligion 
 
 The above, although not all of the communication of Mr. 
 Morrison, in behalf of the Presbyteiy of Londonderry, is all 
 that it contains in reply to the letter of Mr. Mason, and in vin- 
 dication of the irregular course which tlie Presbytery was pur- 
 suing. It is frank and candid, but withal tinged with sophis- 
 try and manifests an insubordinate spirit. 
 
 Distance of place is stated as the cause of continued absence 
 from the meetings of Synod. This was true only in [lart. The 
 prime reason was the consciousness of having trampled under 
 foot the rules and regulations of the church. The claim that 
 people should be ecclesiastically governed according to their 
 peculiar circumstances is based upon the assumption that there 
 
ASSOCIATE PRESBYTERY. 20*? 
 
 is no form of church government laid down in the Scriptures.. 
 This, according to Presbyterians, which tliey professed to be, 
 is false. The declaration that " the}' considered themselves 
 competent to all the purposes of judicial authority in the 
 churches or societies under their care" is not to be explained 
 in accordance with any known principle of Presbyterianism. 
 
 In this insubordinate state the Presbytery of Londonderry 
 continued to have a nominal connection with the Associate Ke- 
 formed Synod until 1801, when the Synod declared itself no 
 longer responsible for any of its acts. In 1809, the Presbytery 
 of Londonderry, after an existence of mongrel independency 
 for about eight years, was received into the Presbyterian Synod 
 of Albany. 
 
 From 18 Gl to 1846 Associate Reformed Presbyterianism 
 ceased to have an organic existence in New England. At the 
 latter period an Associate Reformed congregation was organ- 
 ized in the city of Boston, Mass., by the Rev. Dr. Alexander 
 Blaikie. 
 
 Another instance of at least apparent insubordination was 
 the organization of The .Reformed Dissenting Presbytery^ by the 
 Revs. Alexander J^fcCoy and Robert Warwick. This case,, 
 however, was veiy diiferent from that of the Presbytery of 
 Londonderry. The latter had no regard for the principles and 
 practices of the Reformers, but was bent on making every thing 
 in religion conform to the manners and customs of -the present 
 hour. The former had, it may be safely said, more respect for 
 the deliverances of the fathers than they had for principles, 
 brought to light by the providences of God in his dealings with 
 the children of men. 
 
 AVhen the AVestminster Confession of Faith w\as modified 
 " concerning the powders of the civil magistrate in matters of 
 religion," and adopted as the " Constitution and Standards'' of 
 the Associate Reformed Church, Mr. McCoy protested. lie, it 
 seems, was opposed to any changes being made in the original 
 Confession of Faith. Being unable to prevent the modification 
 of the Sections reserved at the time of the union for " future 
 consideration," he, on the 27th of June, 1799, declined the au- 
 thority of the Associate Reformed Church. For the same rea- 
 son, the Rev. Robert Warwick, on the 11th of Xovember, 1800, 
 did the same thinsr. On the 27th of January, 1801, these two 
 
208 HISTORY OF THE 
 
 ministers and rnling elders John Pattison, Samuel Mitchell and 
 Zaccheus Wilson, met at the house of John Scott, in Washing- 
 ton county, Pa., and constituted themselves into a presbytery 
 to which they gave the name, Reformed Dissenting Presby- 
 tery. 
 
 This presbytery continued to exist as a separate organization 
 for a period of about fifty years, or from the 27th of January, 
 1801, to the summer of 1851, when it united with the Associate 
 Synod. 
 
 During the fifty years of its existence thirteen ministers la- 
 bored to proi)agate that particular phase of Secederism which 
 was embodied in the Testimony of the Reformed Dissenting 
 Presbytery, organized hy Revs. McCoy and W^arwick. Their 
 success was not at any time very encouraging. They labored 
 under great disadvantages. Xo doubt that Fathers McCoy and 
 Warwick were honest in declaring that to change the "West- 
 minster Confession of Faith was an act of "unfaithfulness to 
 reformation principles ;" l)ut the followers of these worthy men 
 found it no easy matter to propagate their opinions concerning 
 the powers of the civil magistrate. The Secession Church ef- 
 fected a grand revolution in Christendom concerning the pow- 
 ers of the civil magistrate in matters pertaining to the church. 
 The fathers of the Reformed Dissenting Presbytery entertained 
 the same opinion respecting the powers of the civil magistrate 
 circa sacra wdiich were entertained by the Church of Scotland 
 previous to the Secession. The doctrine that the church is 
 "the free and independent kingdom of the Redeemer," and 
 that the civil magistrate has no authority to interfere in its 
 government is traceable to the Bible, but it was first practically 
 evolved by Dissenters from the Church of Scotland. 
 
 It is liiglil}^ probable that the brethren, McCoy and War- 
 wick, were treated harshly. Little allowance was made for 
 the bias of early education, and they were expected to see at a 
 glance what they and their fathers had never been taught had 
 an existence, viz. : a state separate from the church, or a church 
 independent of the state. 
 
 ISTear the same time that the trouble began with the Presb}'- 
 terj' of Londonderry, a difficulty of a somewhat different char- 
 acter sprang up in the Presbyter}- of New York. 
 
ASSOCIATE PRESBYTERY. 209 
 
 111 the Chiircli of Scotland, and in all tlie Dissenting branches 
 -of that churcli, it had, for a period far beyond the memoiy of 
 xiuy one living, been customary to observe a day of fasting pre- 
 vious to the administration of the Lord's Supper, and a day of 
 thanks-giving afterward. The session of the congregation in 
 the city of Xew York resolved to discontinue this custom. 
 This gave offense to some of the congregation. It was no easy 
 matter for these conscientious people to give up a time-honored 
 custom. They could not see hoAv it was possible for the sacra- 
 ment of the Lord's Supper to be properly dispensed without 
 previousl}'' observing a fast-day. The Rev. John M. Mason 
 was pastor of the congregation by whose session these supposed 
 innovations were introduced. The matter being brought be- 
 fore the Presbyteiy of l^ew York, occasioned considerable dis- 
 •cussion. Finally it was, after various motions had been offered, 
 " agreed to recommend mutual forbearance and affection, and 
 leave the different sessions to act in this matter as they con- 
 ceive the will of the Lord to be revealed in his word, and ex- 
 plained by the Act and Directory of Sj^nod." This was not 
 satisfactoiy to the party complaining. A^ery few persons have 
 a clear and distinct idea of what is meant by the word forbear. 
 With mau}^, if not with the majority, it means: "You must 
 think as I think and do as I do, or you will do wrong, and I 
 will have nothing to do with you." There certainly is no war- 
 rant in the Scriptures for observing either fast-days or thanks- 
 giving-days in connection wnth the Lord's Supper ; neither is 
 there anj^ Scripture forbidding the observance of such days. 
 Such being the case, the observance of such days should be left 
 to the wisdom and discretion of Sessions. Mr. James Mairs 
 took, conscientiousl}^, no doubt, a different view of this mat- 
 ter, and having protested against the action of the presbj'tery, 
 appealed to the S^'nod. AVhen the matter came before the 
 Synod, Messrs. Mairs and Mason, the offender and the offended, 
 were appointed a committee to prepare a report on the subject. 
 A report was presented and unanimously adopted ; but it is 
 doubtful whether it gave satisfaction to the people generally. 
 We may safely say that while the report is founded on the 
 plainest Scriptural principles, it was violently opposed by a 
 very respectable minority, both of the ministers and lay mem- 
 bers in connection with the denomination. 
 
 15 
 
210 insTOUY OF the: 
 
 Shortl}^ after this, the Eev. John M. Mason began the prac^ 
 tice of FREQUENT cOxMMUNiox. The custom of the Church of 
 Scotland, after which both the Reformed Presb^'terian and As- 
 sociate Churches were modified, was to administer the sacra- 
 ment of the Lord's Supper not oftener than twice during the- 
 3'ear and frequently onl}" once. In the Church of Scotland 
 there was no law on the subject. Custom had established a 
 law a})parently in opposition to the " Directory for Public 
 Worship,'"' adopted in 1645. In that Directory it is stated,, 
 under the proper head, that '• the Comiuunion or Supper of the' 
 Lord is frequently to be celebrated ;" but h(nv often is left to 
 be determined by the pastor or other church officers in each 
 congregation. The frequent administration of the Lord's Sup- 
 per and the dispensing with the observance of fast and thanks- 
 giving-days in connection with its administration, found in 
 John M. Mason a zealous and able advocate. In order to 
 propagate his opinion on this subject, he published, during 
 the year 1798, a series of able letters, which were addressed to 
 the members of the Associate Peformed Church. These letters 
 gave offense to many, especially to the older members of the 
 Associate Reformed Church, and caused them to regard their 
 author with a degree of suspicion. lie was charged as an in- 
 novator. If, however, he had waited quietly for a few years, 
 the probability is that he would have outlived all tliis suspi- 
 cion. The observance of fast-daj'S in connection with the ad- 
 ministration of the Lord's Supper is, at present, left optional 
 with the members of the Associate Reformed Church, and 
 each congregation is permitted to celebrate the Lord's Supper 
 as often each year as the office-bearers in the congregation may 
 deem proper or necessary for edification. There is really no law 
 on either of these subjects. Unfortunately for Mr. Mason, he was 
 in advance of his age in this matter, and consequently, as must 
 ever be the case with such men, he encountered strong opposi- 
 tion. Intellectually, America has produced but few men who 
 have equaled John M. Mason. As a pulpit orator he was first 
 among the first. Nature did a great deal for him, and he en- 
 joyed rare advantages for the cultivation of the gifts with 
 which a kind Providence had endowed him. His own denom- 
 ination was proud of him, and all others regarded him as a 
 prince. In the city of l!^ew York he was brought in constant 
 
ASSOCIATE PRESBYTERY. 211 
 
 contact with those who occupied the highest position in soci- 
 ety. The learned and honored were his companions. Judges, 
 professors in colleges, and embassadors from European govern- 
 ments sat entranced while he conversed. He was conscious of 
 his powers, and no doubt, in the honesty of his heart, desired 
 to refine and Americanize the church of his fathers. 
 
 He made a" mistake. There is something which we may call 
 metaphysically slow in the Scotch mind. John M. Mason 
 could have led the whole of the French nation: but he could 
 not lead the whole of the Associate Eeformed Church, small 
 as it was in his day. Be moved too fust. He did not give the 
 the masses of the denomination time to think. 
 
 There is a disposition in most men to violate legal enact- 
 ments ; but all men cling to that law which custom has estab- 
 lished. It is hard for any man to understand how it is possi- 
 ble for a custom which has prevailed for centuries not to be 
 binding upon the consciences of all. .John M. Mason Vv^as an 
 innovator. Kot that he introduced practices contrary to the 
 word of God, but practices contrary to the time-honored 
 usages of the church to which he belono-ed. The custom of 
 observing a day of fasting before administering the sacrament 
 of the Lord's Supper, and a day of thanks-giving afterward, 
 had, for good and solid reasons, been introduced into the 
 Church of Scotland and adopted by all the Secession branches- 
 of that church. The custom prevailed in some congregations- 
 until ver}^ recently, and it is not easy to see any evil conse- 
 quences which would result from such observances at the pres- 
 ent time. In fact, every truly Godly man or woman will com- 
 mend such a custom as eminently calculated to increase the 
 growth oF grace in Christians. Still, there is no law in the 
 word of God for such observances, and consequently it is 
 wrong to say that the sacrament of the Lord's Supper cannot 
 be properly received without observing a fast-day before its 
 administration, and a day of thanksgiving afterward. It is 
 probable that the controversies about fast-days and frequent 
 communion, together with some other things which scarcely 
 ever saw the li^ht, weakened the confidence of at least a re- 
 spectable minority of the Associate Eeformed ministers and 
 people in the Kev. John M. Mason. The Rev. John Smith 
 left tlie Associate Reformed Church mainlv because Mr. Ma- 
 
212 HISTORY OF THE 
 
 son, then only a boy, was called to be pastor of tbe clmrcb 
 made vacant by the death of his father. This position Mr. 
 Smith was very anxious to secure, but failing — a boy being 
 preferred before him — he became soured, and his friends be- 
 came cold toward Mr. Mason. 
 
 When the theological seminary was established, " some of 
 the leading and most judicious members of the church in ISTew 
 York were anxious that the Rev. Dr. Alexander Proudfoot be 
 associated with the Rev. Dr. John M. Mason. This certainlj'- 
 would have been wise ; but on account of a scheme of Dr. Ma- 
 son's, which was never realized, it was not done." The result 
 was a partial suspension of tlie friendship winch once existed 
 between the two. Mr, Proudfoot never manifested that inter- 
 est in the seminary Avhich was expected. It is true, that in the 
 course of time the past Avas forgotten and wrongs forgiven. 
 The Rev. John M. Mason's talents placed him prominently be- 
 fore the public ; but it may well be doubted whether he ever 
 had the entire confidence of the Associate Reformed Church 
 after the controversy about fast-days and frequent communion. 
 
 In one sense he was not to be censured, and in another he 
 certainl}' was. Tie was not to be censured because he did not 
 regard the observance of these days binding. IsTeither was he 
 to be censured because he thought the Sacrament of the Lord's 
 Supper ought to be administered oftener than was the custom 
 in his day, because the Scriptures do not specify how often it 
 is to be administered. He was, however, to be censured be- 
 cause he seems to have had no regard for the opinions and prac- 
 tices of the pious fathers. That man is to be sharply censured 
 who ruthlessly tears down what the pious of past generations 
 have built up. He must make for himself, if not open enemies, 
 secret despisers ; weaken his influence for good, and do the 
 cause of truth injury to the extent of his ability. He who has 
 no regard for the past has very little respect for the present. 
 
ASSOCIATE PRESBYTERY. 213 
 
 CHAPTER XIII. 
 
 ASSOCIATE REFORMED CHURCH Began to Grow and Decline at the Same 
 Time — Ministers Lose Confidence in Each Other — Causes which Led to the 
 Final Dissolution of the General Synod — The Psalmody Question — Its His- 
 tory in Connection with the Presbyterian Church in the United States — 
 Watts' Imitations First Allowed; then Watts' Hymns — Finally, both Watts 
 and Rouse Practically Laid Aside — History of Rouse's Version of the Psalms 
 — The Scotch .Version — The Metre of Rouse's Version — Rouse's Version 
 Amended and Adopted by the General Assembly of the Church of Scotland — 
 History of Uninspired Hymns — Paraphrases Allowed by the Church of Scot- 
 land — Their Character — Practice of the Covenanters — Practice of the Pres- 
 byterian Church Prior to 1753 — The Result of Introducing Watts' Version — 
 The History of Watts' Version — His Design as Stated by Himself — His Pre- 
 face to his Imitations — Remarkable Production — His Hymns — Offensive to 
 Many — Those who had been Persecuted by Kings of England could not Sing 
 them — Rouse's Version — What is Claimed for it — Its Poetic Excellence — The 
 Doctrine of the Associate Reformed Church concerning Psalmody — Not a 
 Version, but the Psalms — Psalmody Practically Divides the Associate Re- 
 formed Church and all Hymn-singing Churches — A Tendency in the Asso- 
 ciate Reformed Church to Follow the Multitude — Marshall's Sermon on 
 Psalmody — The Associate Reformed Church took higher grountl on Psalm- 
 ody than that occupied by the Church of Scotland — Section in Confession of 
 Faith on " Singing of Psalms " — The Section Quoted — Trouble about the 
 Change Proposed in Paragraph 2 of Section III. 
 
 Of the Associate Reformed Church it may be said, however 
 contradictory it may appear, that it began to grow and decline 
 at the same time. In less tlian twenty years after its organi- 
 zation, its ministers began to lose confidence in each other. 
 This became distinctly visible after the year 1810. This unde- 
 sirable state of things was brought about by a series of events, 
 some trivial in themselves and others of great im[)ortance. 
 These will now be stated as nearly in the order of time as the 
 existing circumstances will permit. 
 
 The Psalmody C[uestion began to disturb the church in 
 America at a very early period. The Presbyterian Church 
 began to be harassed by it prior to the arrival of Gellatly and 
 Arnot. In 1753 this question was propounded to the Synod 
 of Xew York, viz : " Whether a church session hath power to 
 introduce a new version of psalms into the congregation to 
 
214 HISTORY OF THE 
 
 which they belong, without the consent of the majority of said 
 <!ono-reo-ation." To this the Synod voted a unanimous nega- 
 tive. Previous to tliis, some of the congregations under the 
 ecclesiastical jurisdiction of the Synod of Xcw York had intro- 
 duced into the worship of God Watts' version of the psalms. 
 This was not done by the consent of all the members of these 
 •congregations, nor even of the majority. It seems that it was 
 taken for granted that in this matter the rnajorit}^ had the 
 right to rule. 
 
 The question was before the higher judicatories of the Pres- 
 .byterian Church for a number of years. At first the contest 
 was between the Scotch version of the psalms and that by Dr. 
 Isaac Watts. Afterward the propriety or admissibility of 
 using Watts' hymns was introduced, and finally, both the 
 Scotch version and Watts' version were practically laid aside 
 and uninspired hymns, collected from all quarters, substituted 
 in their place. Such is, practically, the state of the question in 
 the Presbyterian Church at present. 
 
 As the psalmody question had very much to do in disturbing 
 the peace and harmony of the Associate Reformed Church, it is 
 proper to trace the histor}- of that trouble. 
 
 In the Church of Scotland, from which sprang both the As- 
 sociate and Reformed Presbyterian churches, the version of 
 psalms used in the worship of God, both publicly and privately, 
 was what is generally but incorrectl}' called " Rouse's version." 
 This was preceded in England and Scotland by the version of 
 Sternhold and Hopkins. Previous to this the psalmody of the 
 church was, like everything else, so grossly corrupted, that it 
 was absolutely destitute of both devotion and sense. Hymns 
 were gener-ally made for the present occasion, and were al- 
 most always foolish, and sometimes grossly sensual and wicked. 
 
 The history of what is properly known as Rouse's version of 
 the psalms is simple and easy. Immediately previous to the 
 convening of the Westminster divines, the version of the 
 psalms in general use by all religious denominations in Eng- 
 land and Scotland was the version of Sternhold and Hopkins. 
 Oomplaints being made of this to the Parliament, they brought 
 the matter to the attention of the Assembly, desiring them to 
 recommends ome other version to be used in the churches. 
 After havino- read over the version made and published by 
 
ASSOCIATE PRESBYTERY. 215 
 
 Francis Eoiise, and amending it in several particulars, the As- 
 •sembl}'- sent the following to the House of Commons, on the 
 14th of November, 1645 : 
 
 Whebeas, The honorable House of Commons, by an order bearing date No- 
 venaber 20, 1643, have recommended the psalms published by Mr. Rouse to the 
 consideration of the Assembly of Divines, the Assembly has caused them to be 
 carefully perused, and as they are now altered and amended do approve them, 
 and humbly conceive they may be useful and profitable to the church, if they be 
 permitted to be sung. 
 
 On the reception of the above recommendation tho Parlia- 
 ment authorized Rouse's version of the psalms. 
 
 On the 28th of August, 1647, the General Asseinbl}" of the 
 Church of Scotland passed an Act for revising the version of 
 Rouse. The work of revision was distributed as follows, viz. : 
 The first forty w^ere assigned to John Adamson ; the second 
 forty to Thomas Crawford ; the third forty to John Row" ; and 
 the remaining thirty to John [N'evey. 
 
 These individuals w^ere instructed not to confi.ne themselves 
 in this matter to the version of Rouse, but to use any other 
 that they might find better. In the version of Rouse, there 
 were some of the psalms which were not adapted to common 
 metre tunes. In such cases, it w^as recommended that a com- 
 mon metre version be furnished. Zachary Eoyd was recom- 
 mended to translate other Scripture songs into metre. At the 
 next meeting of the General Assembly these individuals re- 
 ported, and liouse's version, as amended by them, was sent to 
 the Presbyteries to be further examined. The Presbyteries re- 
 ported to the General Assembly in August, 1649. The As- 
 sembly appointed James Hamilton, John Smith, Hugh Mackail, 
 Robert Traill, George Hutcheson and Robert Lowrie, a com- 
 mittee to i-eport on the matter ; but the Assembly not being 
 iible "to overtake the work,'" instructed this committee to re- 
 port to the commission of the General Assembly at their meet- 
 ing in Edinburgh, in IS^ovember. The commission was granted 
 full power to conclude the work and " publish and emit the 
 same for public use." This they did, as the act of the com- 
 mission of the Assembly clearly shows. The following is the 
 act: 
 
 "• The commission of the General Assembly having with great diligence con- 
 sidered the iiaraphrase of the psalms in metre sent from the Assembly of Di- 
 vines in England, by our commissioners whilst they were there, as it is corrected 
 
216 HISTORY OF THE 
 
 by former General Assemblies, committees from them, and now at last by the • 
 brethren deputed from the late Assembly for that purpose ; and having exam- 
 ined the same, do approve the said paraphrase, as it is now compiled ; and, 
 therefore, according to the powers given them by the said Assembly, do appoint 
 it to be printed and jiublished for public use ; hereby authorizing the same to be 
 the only paraphrase of the psalms of David to be sung in the Kirk of Scotland ; 
 and discharging the old paraphrase, and any other than this new paraphrase, to 
 be made use of in any congregation or family after the first of May, 1650." 
 
 It is a matter of fact that the General Assembly of the 
 Church of Scotland constantly speak of the amended version 
 of Rouse as the " new paraphrase of the psalms." The version 
 in use before it the}' refer to also as a " paraphrase," and some- 
 times as "our own paraphrase." 
 
 The amended version of Rouse soon came into general use 
 in the Church of Scotland, and continued to be used, to the 
 exclusion of all other versions for more than one hundred' 
 years. 
 
 This was the case in all the bi-anehes of the Church of Scot- 
 land. The Covenanters sung it, and the Scceders sung it. It 
 was sung around the fireside of the humble peasant and in the 
 lialls of the nobles. Soldiers sung it as they marched into 
 battle, and the tendcn* mother sung it in her liumble home as 
 she soothed her restless babe to sleep. It produced a deep and 
 lasting impression upon the whole Scotch people and made 
 them, like itself, ruggedlj- grand. In fact, so great was the 
 effect of this version of the psalms of David upon the Scotch, 
 that the very idiom of the Scotch peasants was that of the 
 Jews in the days of Samuel. 
 
 The question of singing uninspired Inarms in praise to God 
 had no existence in the Church of Scotland from the Reforma- 
 tion down to a very recent period. The practice was begun in- 
 the days of papal darkness, was abolished at the Reformation, 
 and again revived, so far as Presbyterians are concerned, in 
 America. It is now well nigh universal. 
 
 It is true, that in the Church of Scotland, and perhaps in all 
 the branches of that church, paraphrases of other portions of 
 Scripture were, at a very early period, authoritatively made. 
 These paraphrases Avere seldom used, and that only by a few 
 congregations. They were called hj-mns, but they were not 
 hymns in the present popular meaning of that word. They 
 were metrical renderings of passages selected from both the Oki 
 
ASSOCIATE PRESBYTERY, 21'r 
 
 and the IsTew Testament. In the Secession Church of Scotland 
 these paraphrases were authorized as early as 1745 ; but ther& 
 is no evidence that they were used, at least to any considerable 
 extent, for a period of seventy-five years. The Reformed Pres- 
 byterian or Covenanter Church has always, even down to the 
 present day, adhered absolutely and exclusively to what is pop- 
 ularly known as Rouse's version. 
 
 In the Presbyterian Church in America Rouse's version of 
 the psalms was used exclusiveh', or nearl}- so, in both the pub- 
 lic and the private worship of God, from the time of its first 
 organization down to about 1753, a period of about fifty years. 
 From this time the subject was before the General Assembly 
 of the Presbyterian Church for more than half a century. At 
 first, the question was the exchange of Rouse's version for that 
 of Dr. AVatts'. This continued to be a vexed question for more 
 than forty years. The change was at first, and for a long time, 
 very disagreeable to at least a respectable minority of thatchurch^ 
 The "imitation of TV'atts," as it is uniformly called, being in- 
 troduced, the next question was on the introduction of Watts' 
 hymns. In 1802 the General Assembl}' made the following 
 deliverance : 
 
 AVheeeas, The version of the Psalms, made by Dr. Watts, has heretofore been 
 allowed in the congregations under the care of the General Assembly, it is 
 thought expedient that the hymns of Dr. Watts be also allowed. 
 
 This date marks at least the oflicial introduction of the 
 hymns of Dr. "Watts into the Presbyterian Church of America^ 
 Previous to this, they were used by single individuals and sin- 
 gle congregations, but not with the official sanction of the 
 courts of the denomination. 
 
 The church was by no means a unit in its approbation of this 
 step. Many individuals were dissatisfied. A few withdrew 
 from the denomination, and others, although they remained in 
 it, never approved of the measure. 
 
 A few Presbyterian congregations, the membership of which 
 are of pure Scotch-Irish descent, continued, until very recently, 
 to use exclusively Rouse's version of the psalms. In the great 
 majority, however, of the congregations of the Presbyterian 
 Church of the present day no one of the members ever heard 
 sung one of the psalms in Rouse's version. 
 
218 HISTORY OF THE 
 
 With respect to the version or "imitation,"' as it is rio-btly 
 called, of Watts, it may be said that it is so named from its 
 author. Dr. Isaac Watts was a Dissenting minister of Eng- 
 land, born in 1674, and died in 17-48. He was learned and 
 pious, and although not worthy to be ranked <among the fii'st- 
 class of poets, his works show that he was endowed with ver\' 
 ■considerable poetic talents. It has been asserted most posi- 
 tively, but how truthfully we will not undertake to say, that 
 he was, during the latter part of his life, in sympathy with 
 -what was then known as the Arian part}', or that he denied 
 the divinity of our Saviour. The works b}' which he is best 
 known are his version of the Psalms and his religious hymns. 
 These were published about the latter part of the year 1718. 
 The design which he had in view is best expressed in his own 
 words : " I come, therefore," he says in the preface, " to the 
 third thing I propose ; and it is this, to explain my own de- 
 sign, which, in short, is this, namely : to accommodate the 
 Book of Psalms to Christian worship. And in order to 
 this, it is necessary to divest David and Asaph, <fec , of everj^ 
 other character but that of a psalmist and a saint, and to make 
 them always speak the common sense of a Christian.'" 
 
 Such, in his own language, was the design of Dr. Watts. 
 Whether he succeeded in making "David and Asaph speak the 
 common sense of a Christian," or not, it is not our province to 
 say. We may say that he made a bold eftbrt, in order to suc- 
 ceed, by changing the sense of the Psalms of the Bible. He 
 was by no means afraid to tamper with the inspired songs. 
 Some he excluded entirely ; from others he lopped oft" what he 
 110 doubt regarded surplusages, and to others added what he 
 conceived the H0I3' Spirit had either forgotten, neglected, or 
 did not know. "Attempting the work with this view," he 
 says, " I have entirely omitted some whole psalms and large 
 pieces of many others ; and have chosen out of all of them 
 such parts only as might easily and naturally be accommodated 
 to the various occasions of the Christian life." 
 
 He was not careful to give the exact meaning of David ; or, 
 /to quote his own language: "I have not been so curious or ex- 
 act in striving, everywhere, to express the ancient sense and 
 
ASSOCIATE PRESBYTERY. 210 
 
 meaning of David ; but have rather expressed myself as Imay 
 suppose David would have done, had he lived in the daj's of 
 •Christianity." 
 
 Such is, briefly and in his own language, the design of Dr. 
 Watts in prepariuga version of the psalms, and the rule which 
 he adopted in order to eft'ect his design. 
 
 He composed his hymns because "there are," he says, "a 
 greatmany circumstances that attend common Christians, which 
 cannot be agreeably expressed by any paraphrase on the words 
 of David."' 
 
 It is the business of the theologian, rather than of the his- 
 torian, to discuss the question of psalmody on its merits ; but 
 we may be permitted to say that Dr. Watts' preface to his 
 psalms and hymns is a most wonderful production to be penned 
 by a man who, we suppose,, believed that David and Asaph 
 spake as they were moved by the Holy Ghost. 
 
 The unguarded- expressions in Dr. Watts' preface to his 
 psalms and hj'mns, and the ruthless manner in which he added 
 to and took away from God's Word, excited the fears of not a 
 few pious men and women. They could have no confidence in 
 the man who would dare to say that he had made David and 
 Asaph " speak the common sense of a Christian." To sj^eak 
 the language of David and Asaph, they thought, was to speak 
 the language of heaven. There were, besides, many things in 
 the language of some of Dr. Watts' hymns which were very 
 oflensive to at least some, and consequcRtly they could not and 
 would not sing them in praise of God. 
 
 In his hymn entitled "A Song in Praise to God from Great 
 Britain," he says, in speaking of the blessings which God was 
 bestowing upon Great Britain : 
 
 '• He builds and guards the British throne, 
 And makes it gracious like his own; 
 Makes our successive princes kind, 
 And gives our dangers to the wind." 
 
 Again, he says in another hymn : 
 
 '■ The crowns of British princes shine 
 With rays above the rest. 
 Where laws and liberty combine 
 To make the nation blest." 
 
220 HISTORY OF THE 
 
 These stanzas, however smooth, were not calcnlated to- 
 awaken the devotional feelings of those whose ancestors had 
 experienced the cruelties of the Stuarts. 
 
 These and many other things of a similar character impelled 
 Scotch Presbyterians generally to oppose the introduction of 
 Watts', psalms and hymns into the worship of God. In addi- 
 tion to this, if it were so that Dr. Watts, in his latter days, as 
 has been often afhrmed and was certainly believed, turned 
 Arian, this of itself would have rendered anything he would 
 have said or done objectionable to the members of the Asso- 
 ciate and Covenanter Churches. 
 
 It will not be denied that at first the question discussed was 
 the relative value of the two versions of the Book of Psalms. 
 It was not long, however, until the controversy assumed a 
 different aspect. 
 
 Strictly speaking. Watts' version is nothing but an imita- 
 tion, and confessedl}' a very imperfect imitation. Xo one has 
 ever claimed that it Avas a literal rendering of the psalms into 
 metre. Its author did not make this claim for it. Neither 
 has any one claimed for Eouse's version t))at it is absolutely 
 literal. It was however, claimed for it, on good and solid 
 grounds, that it was " translated and diligently compared with 
 the origliud text and foriiicr translcd'ons,'' and made " more 
 smooth and agreeable to the fc.rf than auN" heretofore." 
 
 It claimed to be agreeable to the text of the Hebrew Psal- 
 ter, and to be smoother than any version of the psalms which 
 had preceded it. That it is absolutely literal, and absolutely 
 finished English verse, is a claim which has never been set up 
 for it. 
 
 The version of Dr. Watts is smoother, but certainly not so 
 poetic, unless the whole of poetry consists in something which 
 both Shakspcare and Milton did not possess. 
 
 The relative merits of the two versions, however, is a matter 
 of very little importance ; for these were soon lost sight of, 
 and one of far graver importance took its place. That ques- 
 tion is correctly stated thus : " Have we any authority in the 
 Scriptures for singing in the formal public and private worship 
 of God any psalms or hymns or s[)iritual songs, except those 
 which God has given to the church, all of which are contained 
 in the Bible ?" 
 
ASSOCIATE PRESBYTERY. 2-21 
 
 On this question the members of the Presbyterian Church 
 were for a long time divided. The division was b}' no means 
 equal — the great majority ever being on the side which re- 
 garded it as a matter of indifference what was sung, provided 
 it was not Rouse's version. The reason of this was because 
 the pure Scotch element was never, at an}- time, very distinct 
 and prominent in the Presbyterian Church of America. 
 
 The members of the Associate Church generall}', and the 
 Covenanters as a whole, were opposed to worshipping God 
 with anything which he himself had not directly furnished. 
 
 Both Associates and Covenanters were opposed to singing 
 in formal worship anything but a literal version of the psalms, 
 so far as this was possible, and on no account would they au- 
 thorize a hymn composed by man — ^no matter how beautiful — : 
 to be used in the formal worship of God. They regarded it as 
 a sin. 
 
 This at once made the dividing line between the Associates 
 find Covenanters, on the one hand, and the hymn-singing Pres- 
 byterians on the other, in America, clear and distinct. The 
 Covenanters and Associates held that it was a sin to sing in 
 worship to God compositions merely human, while the great 
 body of the Presbyterian Church in America held that it was 
 not. 
 
 By no act of either the Associate Church, or the Eeformed 
 Presbyterian Church, or the Associate Reformed Church, was 
 ■either Watts' psalms or Watts' hymns, or the hymns of any 
 one else allowed to be used in the worship of God. 
 
 From a variety of causes, however, at a very early period in 
 the history of both the Associate and the Covenanter Churches 
 in America, a tendency to depart from the old paths began to 
 manifest itself. This, inallprobabilit}^ arose, in part, at least, 
 from that inclination which is in most persons, to do as others 
 •do. Previous to 1753, a few Presbyterian congregations had 
 introduced Watts' psalms, and the General Assembly first tol- 
 erated it and afterwards sanctioned it. 
 
 In 1773, the Rev. William Marshall, by the appointment of 
 the Associate Presbytery of Pennsylvania, preached a sermon 
 " designed to show that the Psalms of David only are to be 
 used in worship." This sermon was afterward published and 
 is still preserved as a relic of the past. 
 
222 HISTORY OF THE 
 
 The fact that the presbytery thought fit to " appoint one of 
 its members to preach a sermon to show that the Psalms of 
 David only are to be used in worship," seems to indicate with 
 considerable certainty that some persons under the inspection 
 of the presbytery, either had lax practices, or latitudinarian 
 notions respecting psalmody. 
 
 Dnrins^ the time that the Confession of Faitli of the Asso- 
 ciate Reformed Church was under consideration, it was discov- 
 ered that entire unanimity of sentiment did not exist among 
 the members of the Associate Reformed Church on the question 
 of psalmody. Some were in favor of adopting the same position 
 on the question of psalmody as that occupied by the Church of 
 Scotland and the Secession Church of Scotland. Others were 
 in favor of adopting a higher, and, as was thought, a more 
 Scriptural position. 
 
 It is a fact well attested, that the Associate Reformed Church 
 has always occupied higher ground on the psalmody question 
 than either the ^National Church of Scotland or the Secession 
 Church of Scotland. While both these adopted the psalms of 
 David as proper to be used in singing ])raise to God, they did 
 not forbid the use of paraphrases or hymns. This was the 
 ground taken by some of those who originally constituted the 
 Associate Reformed Church. How many there were who en- 
 tertained this opinion it is impossible now to learn. There 
 were others who entertained views on the psalmody question 
 higher than their fathers. Hence, there is a difference between 
 the Section '■'■on singing of psalms" in the Scotch Confession of 
 Faith and that in the Associate Reformed Confession of Faith. 
 That the reader may compare the two, and as the Scotch Con- 
 fession is not generally accessible, the Section which treats of 
 singing psalms will be quoted entire. It is as follows : ^ 
 
 " It is the duty of Christiaus to praise God j^ublicly, by singing of psalms to- 
 gether in the congregation, and also privately in the family. In singing of 
 psalms, the voice is to be tunably and gravely ordered ; but the chief care must 
 be to sing with the understanding and with grace in the heart, making melody 
 unto the Lord. That the whole congregation may join herein, every one that 
 can read is to have a psalm-book ; all others not disabled by age or otherwiee 
 are to be exhorted to learn to read. But for the present, where many in the con- 
 gregation cannot read, it is convenient that the minister, or some other fit per- 
 son appointed by him and the other ruling otBcers. do read the psalm, line by 
 line, before the singing thereof." 
 
ASSOCIATE PRESBYTERY. 223'. 
 
 AVheu the above Avas adopted, the question of hvmn sine-insj 
 did not exist in the Church of Scotland. In addition, it ma}'' 
 be said that in this, as well as in several other things essential 
 to the purity of the church, the Church of Scotland was only 
 in a formative state. 
 
 This section " on singing of psalms '"' the fathers of the As- 
 sociate Reformed Church remodeled, as the reader will readily 
 discover. The Section in the Associate Reformed Confession 
 of Faith takes higher ground than the same section in the 
 Scotch Confession ; but it is to be doubted whether it is as 
 high as the uniform practice in strict Associate Reformed con- 
 gregations has ever been. 
 
 Paragraph 2 of Section III of the Directory for Public Wor- 
 ship^ of the Associate Reformed Church, is both weak and 
 strong. It is ambiguous. The first part of that Section is a 
 mild commendation of the propriety of singing the psalms of 
 David in the public and private worship of God, but it does 
 not condemn the use of paraphrases of Scripture, or hymns 
 merely human. The last sentence or clause of that Section 
 o-ives force to the whole. It was, however, with considerable 
 difficulty and only after long discussion, that this clause was 
 added. Paragraph 2 of Section III, of the Directory for Wor- 
 ships when first penned, read as follows : 
 
 It is the will of God that the sacred songs contained in the Book of Psalms be 
 sung in His worship, both public and private, to the end of the world; and the 
 rich variety and perfect purity of their matter, the blessing of God upon them 
 iu every age. and the edification of the church thence arising, sets the propriety 
 of singing them in a convincing light. 
 
 Here the paragraph ended, and here by some it was de- 
 signed and desired to end. 
 
 By some it was, and correctly, too, regarded as ambiguous. 
 It praised the psalms of David, but did not condemn as unfit 
 for the worship of God the hymns of Dr. Watts or of Alexan- 
 der Pope, or of William Cowper, or of anybody else. 
 
 To free the paragrajth of ambiguity the clause, '' Xor shall 
 ail}' composure merely human be sung in any of the Associate 
 Reformed Churches," was added by the Rev. John Hemphill,, 
 of Hopewell, Chester county, S. C. 
 
224 HISTORY OF THE 
 
 Ally one reading over carefully the whole paragraph Avill 
 discover that it is not the production of one man. The sen 
 tence was so framed as to end with "convincing light," and 
 the last clause is by another hand. 
 
 The paragraph, when amended and adopted, was not as 
 strong- as some of the members desired ; but when asked why 
 the}^ did not make it stronger, they replied: ''It is the best 
 we could get." 
 
ASSOCIATE PRESBYTERY, 
 
 CHAPTER XIV. 
 
 THE COMMUNION QUESTION—The Londonderry Presbytery— Dr. Mason's 
 Difficulty Complicated — Dr. Mason's Reasons for Resigning his Charge — His 
 Labors — Purpose Thwarted by the Trustees of the Congregation — With a 
 • Colony began to Establish a Third Congregation in New York — Had Diffi- 
 culty to get a Place of Worship — Was Granted Conditionally Dr. Romeyn's 
 Church — The Offer Accepted — Dr. Mason's Preaching — The Effect upon the 
 Two Congregations — They Commune Together — The Case Came Before the 
 General Synod — Dr. Mason's Statements Respecting His Course — The Doc- 
 trine of the Associate Reformed Church Respecting the Communion of Saints 
 —The XXVIth Chapter of the Westminster Confession of Faith— The Little 
 Constitution — Doctrine of the early Seceders and Covenanters respecting the 
 Communion of Saints — Wilson Quoted — Shields Quoted — Gellatly Quoted — 
 The Narrative Quoted — The State of Things when the Associate Reformed 
 Synod was Organized — No Brotherly Love — This Had Been the Case since 
 1679 — The Burghei-s and Anti-Burghers — Practically, There was No Such 
 thing as Occasional Communion Prior to 1810 — Its Lawfulness Admitted by 
 the Associate Reformed Church — The Occasional Communion of the Associ- 
 ate Reformed Fathers not the Modern, Catholic Communion — Dr. Mason's 
 Peculiar Circumstances — His Act was Conti-ary to Custom, but not to Law — 
 The Case of Messrs. Matthews and Clark— All Tried Together— This Unfor- 
 tunate — Resolution Passed — General Dissatisfaction — Dr. Mason Preaches for 
 Dr. Romeyn — Uses Watts' Psalms — Clear Violation of Law — Mr. Clark Cen- 
 surable — The Vote in the Case — No One Satisfied — The Parties Disposed to 
 be Exti-emists. 
 
 The psalmody question and the communion question may be 
 vsaid to have been coeval, and became, not necessarily, but ac- 
 tually connected. The Presbytery of Londonderry, as has 
 been elsewhere stated, soon after its organization, hegan to 
 show visible signs of insubordination to the ecclesiastical 
 courts, both in the matter of psalmody and communion. It 
 was not, however, until abput the year 1810 that the contro- 
 versies on these questions began to disturb the church gene- 
 rally and threaten its extermination. 
 
 Prior to that time, although some diversity of opinion ex- 
 isted among the members of the Associate Reformed Church 
 concerning psalmody and communion, these questions had not 
 •come, at least prominently before anj^ of the courts of the 
 
 16 
 
226 HISTORY OP THE 
 
 church for adjudication. From that time on, until 1822. the- 
 General Synod' of the Associate Reformed Church hegan tc 
 show constant and increasing signs of premature decay. 
 
 On the 25th of May, 1810, Dr. John M. :Mason resigned the 
 pastoral charge of the Cedar Street Clnirch, in ISTew York. 
 lie had heen contemplating this for about three years. In 
 1807 he asked for an assistant, but owing to the tinancial crisis- 
 through which the country was soon called to pass this request 
 was not pressed. The reasons which induced Dr. Mason to 
 ask for an assistant afterward prompted him, in part, to demit 
 the pastoral care of the congregation in which his father had- 
 labored faithfully and diligently for thirty years. 
 
 Besides being pastor of a large congregation, Dr. Mason was 
 professor in the theological seminary, and in some way con- 
 nected with all the benevolent operations and schemes of his 
 own denomination and of several other denominations. His 
 time was wholly occupied. He had no time to attend to his 
 parochial duties. All that he could attempt as a pastor was to- 
 preach. 
 
 In 1809, he proposed to the trustees of the church that some 
 steps be taken to enlarge the house of worship. The avowed 
 design he had in view by this movement was to increase the 
 numerical strength of the congregation, and thereby increase 
 it pecuniarily. This would enable the congregation to employ 
 an assistant pastor. 
 
 The trustees were unwilling to undertake the erection of a 
 new house of worship at that time, and replied to his request 
 that they had concluded to postpone the matter for the present. 
 Dr. Mason promptly determined, on the reception of the reply 
 of the trustees of the congregation, to demit his charge. 
 
 It is highl}' probable that Dr. Mason felt aggrieved by the 
 want of compliance on the part of the trustees. His plans 
 were frustrated, and the long- cherished liope of obtaining an 
 assistant blighted. Between him and the congregation there 
 was no quarrel — no open rupture. By some he was the idol,, 
 but by others — and thej^ of the older and stricter sort — he was 
 simply " the prince of preachers." 
 
 The congregation having been called together, were informed 
 by Dr. Mason that it was his fixed purpose to resign his pas- 
 
ASSOCIATE PRESBYTERY. 22 T 
 
 toral charge. This he accordingly did, and -after some hesi- 
 tancy, his resignation was, by the Presbytery of Xew York, 
 accepted. 
 
 It was not the design of Dr. Mason, in demitting his pas- 
 toral charge, to abandon the pulpit. " To preach Jesus Christ 
 and him crucified," he declared at the time, " is my honor and 
 happiness." With a small colony he began immediately the 
 building up of a third Associcite Reformed Church in the city 
 of ISTew York. The erection of a liouse of worship was begun 
 in Murray street. This, however, was not completed until the 
 summer of 1812. 
 
 Dr. Mason and his colony experienced considerable difficulty^ 
 at first in obtaining a house of worship. In the midst of their 
 strait, the trustees of the Presbyterian church in Cedar street 
 generously tendered them the use of their house, at such times- 
 as it was not occupied by themselves. 
 
 The Rev. Dr. John B. Romeyn was, at the time, pastor of 
 the cOno'reo-ation. The hours of worship were so arrano-ed 
 that Dr. Mason immediately succeeded Dr. Romeyn. A large 
 number of Dr. Romeyn's congregation remained and formed a 
 jjart of Dr. Mason's constant hearers. 
 
 At no time in all his life were the pulpit powers of Dr. Ma- 
 son so manifestly felt. He exerted himself. His whole soul 
 Avas in the work. His hearers were interested, delighted and 
 moved. 
 
 By force of circumstances, the two congregations became ac- 
 quainted with each other, and having become acquainted, they 
 formed for each other a mutual attachment. Practicallj', they 
 were, only for the time being, one congregation. "When the time 
 came for administering the sacrament of the Lord's Supper, 
 Dr. Mason and his session resolved to invite Dr. Romeyn's 
 congregation to unite with them in this holy ordinance. This 
 invitation -was accepted, and a similar invitation was extended 
 when Dr. Romeyn dispensed the sacrament to his people. This 
 also was accepted. 
 
 In describing this act, which resulted, we may safely say, in 
 so much harm to the Associate Reformed Church, Dr. Mason 
 says: 
 
228 HISTORY OF THE 
 
 ■• The invitations \v<ere as cordially accepted as they were frankly given. The 
 bulk of the members of both churches, as well as some belonging to correlate 
 churches, mingled their affections and their testimony in the holy ordinance. 
 The ministers reci^jrocated the services of the sacramental day ; and the com- 
 munion thus established has been perpetuated with increasing delight and attach- 
 ment, and has extended itself to ministers and private Christians of other 
 churches." 
 
 Dr. Mason further adds that " such an event, it is believed, 
 had never before occurred in the United States."' It is taken 
 for granted that Dr. Mason thought deliberately when he 
 penned this last sentence. Whatever may have been the prac- 
 tice of the Presbyterian Church, it is true beyond all contro- 
 versy that so far as the Associate Reformed Church was con- 
 cerned, no such event had ever occurred. It w-as a clear and 
 marked departure from the practice of the Associate Reformed 
 Church, but not from her laws. Every one possessing even a 
 tolerable knowledge of the history of the Associate Reformed 
 Cburch will admit that in practice she did not difter from the 
 Associate or Reformed Presbyterian Churches on the subject 
 -of communion- 
 
 The Associate Reformed Church adopted the XXVIth Chap- 
 ter of the Westminster Confession of Faith. In that Chapter 
 it is taught that " all saints that are united to Jesus Christ, 
 their head, by his spirit, and by faith, have fellowship with 
 him in his graces, sufferings, death, resurrection and glory." 
 Again : " Saints by profession are bound to maintain a holy 
 fellowship in the worship of God, and in performing such other 
 spiritual services as tend to their mutual edification." 
 
 The fathers of the Associate Reformed Church most certainly 
 thought that they were warranted by the XXVIth Chapter of 
 the Confession of Faith in extending communion to all who, 
 in every place, call on the name of the Lord Jesus in conformity 
 to his \Y\\\. Of this there can be no doubt, for they positively 
 say so in so many words. 
 
 At the first meeting of the Associate Reformed Synod, in 
 1783, the following was adopted and became a part and parcel 
 of wdiat is known as the Little Constitution: 
 
 It is the resolution of this Synod to treat pious people of other denomina- 
 tions with great attention and tenderness. They are willing, as God affords 
 opportunity, to extend communion to all who, in every place, call upon the 
 name of the Lord Jesus; but as occasional communion, in a divided state of the 
 
ASSOCIATE PRESBYTERY. 229 
 
 Church, may be attended with great disorders, they hold themselves bound to 
 submit to every restriction of their liberty which general edification renders 
 necessary. 
 
 In a foot-note they say : 
 
 The princi^jle expressed in this Article is not a new one. It is an original 
 principle of the Secession, and is set in a convincing light in the XXVIth Chap- 
 ter of the Confession of Faith. 
 
 The following quotation from the Eev. AVilliam Wilson's 
 " Defense of Reformed Principles " shows most clearly that the 
 Seceders and Eeforraed Presbyterians held the same opinion on 
 the subject of communion. The following is the language of 
 Mr. AVilson, one of the four who organized the Associate Pres- 
 bytery : 
 
 There is a union and communion catholic and universal among all Christians, 
 considered as such, and an ecclesiastical union and communion amongst mem- 
 bers of one particular organical church, considered as members of that church. 
 This, observe. I take from Mr. Shields on Church Communion, jjage 25. The 
 same worthy author (Mr. Shields), likewise observes that organic communion 
 must be on stricter terms than catholic communion with others that are not 
 members of the same organic church. 
 
 The above is also quoted by Mr. Gellatly, in his answer to 
 the " Detection Detected," as expressing his views and the 
 views of the Associate Presbytery of Scotland, and also of the 
 Associate Presbytery of Pennsjdvauia. 
 
 In the "Overture" published by order of Synod, in 1787, 
 the follojving language occurs: 
 
 That a temporary, or what is called occasional, communion with sister churches, 
 may lawfully in some instances take place, is what no man of understanding, 
 who is not too much pinched to support some favorite and false hypothesis, will 
 deny. The terms of it are not materially different from the terms of stated 
 communion, only making allowance for a variety of innocent customs and 
 forms. 
 
 Those of the Associate Church who did not go into the 
 union which formed the Associate Reformed Church, certainly 
 thought that the Associate Reformed Synod regarded tem- 
 porary or occasional communion lawful, in some instances, as 
 the quotation from their " Xarrative " will show : 
 
 This new Synod (the Associate Reformed), so far as we can understand the 
 Sixth and Seventh Ai-ticles of their Constitution (Little Constitution), have one 
 set of terms on which they admit people to what they call fixed communion; 
 another set of terms on which they will admit people to what they call occasional 
 communion. 
 
230 HISTORY OF THE 
 
 At tlie time the Associate Reformed Synod was organized, 
 all the branches of the Presbyterian Church were in a very 
 disturbed state. This disturbance was one of long standing. 
 After the battle of Bothwell Bridge, hi 1679, the strict Cov- 
 enanters had very little social intercourse, and no Christian 
 communion with the Church of Scotland. Time seems to have 
 had very little effect in narrowing the chasm which separated 
 these stanch adherents to the Covenants from all other parties. 
 Among them occasional communion had no practical existence, 
 although Alexander Shields says that "organic communion 
 must be on stricter terms than catholic communion with others 
 that are not members of the same organic church." 
 
 After the organization of the Associate Presbytery, in 1733, 
 practically all communion was broken between the Church of 
 Scotland and the Secession party ; and after the rupture, in 
 1747, in the Secession Church, there was even less social inter- 
 course and Christian fellowship between the Burghers and 
 Anti-Burghers than between them and those from whom both 
 parties had seceded. 
 
 The Burghers and Anti-Burghers carried their opposition to 
 €ach other to an extent which fills the mind with astonish- 
 ment. The cheek is mantled with shame on the mere recita- 
 tion of the unchristian acts and words done and said by those 
 Christian people. "The nearest relatives and once most affec- 
 tionate friends beheld," says one who relates what he had wit- 
 nessed, " one another with a vindictive* eye, and were mutually 
 treated with a rudeness scarcely to be found among heathens 
 standing under parallel connections. So raging was the infat- 
 uation that many esteemed it a daring provocation of the most 
 high God to join vvith any of the o]iposite party in the most 
 general acts of divine worship, in familj' prayer, or even in ask- 
 ing the Lord's blessing upon and returning him thanks for the 
 bounties of common Providence." 
 
 Practically, occasional or temporary communion had no exist- 
 ence, only in very rare cases, in any branch of the Presbyte- 
 rian Church, either in America or Europe, prior to 1810. Its 
 lawfulness was admitted by all except those " pinched to sup- 
 port a favorite and false hypothesis;" butits practice rarely had 
 eveu a nominal existence. 
 
ASSOCIATE PRESBYTERY. 231 
 
 However shameful it may be, it is nevertheless true, that 
 very little brotherly love existed between the various branches 
 of the Presbyterian Church for more than a century prior to 
 the organization of the Associate Reformed Church. It would 
 do the cause of Christianity no good were the abusive epithets 
 which they heaped upon each other repeated. Such being the 
 case, no matter how they interpreted the XXVItli chapter of 
 the Westminster Confession of Faith, tliey could not and did 
 not practice occasional communion. 
 
 It must be remembered that by occasional communion the 
 fathers of the Associate Reformed Church did not mean the 
 same thing as that which, at the present day is denominated 
 catholic communion. This latitudinarian scheme, as it was 
 called, they regarded as " subversive of the Westminster Con- 
 fession of Faith, and as having a natural tendency to promote 
 error and to extinguish zeal for many important parts of the 
 gospel." 
 
 It ^is clear that the founders of the Associate Reformed 
 Church desired and designed to be, on the communion ques- 
 tion, both in theory and practice, neither absolutely restricted 
 nor absolutely catholic. They endeavored to avoid both these, 
 as they thought, unscriptural extremes, and to practice a cum- 
 munion which was consistent with law and order. They did 
 not design to unchurch all other churches by saying that under 
 no circumstances their members would be allowed to commune 
 with them ; neither did they design opening the door of the 
 church so wide that all who claimed to be Christians would be 
 .admitted to sealing ordinances. 
 
 "Whether Dr. John M, Mason and his Infant congregation, 
 •situated as they were, violated the law and order of the Asso- 
 ciate Reformed Church, is a question which does not admit of 
 positive affirmative or negative answer. If it is tested by the 
 practice of the Associate, the Associate Reformed, the Re- 
 formed Presbyterian, or the Church of Scotland, it was cer- 
 tainly contrary to the common law of the church ; for " no such 
 event had ever before occurred in America or in Europe." But if 
 the Act is examined with respect to its conformity to the de- 
 liverance of the Associate Reformed Synod, the conclusion 
 cwould, in all probability be that Dr. Mason and his people only 
 
232 HISTORY OF THE 
 
 enjoyed a privilege granted them by the laws of the church. 
 In 1811, the matter was brought before the General Synod by 
 the following : 
 
 It was moved by Dr. Gray aud Mr. Dick : 
 
 Whebeas, Reports are in circulation, and generally believed, that the Rev- 
 John M. Mason and the Rev. Messrs. James M. Matthews and John X. Clark 
 have entered into ministerial and Christian communion with another church, 
 which has excited a great deal of dissatisfaction in several parts of our church ; 
 And whereas, It is the duty of this court to enquire into matters which affect the 
 peace and unity of the church ; therefore, 
 
 Resolved, That a committee be appointed to enquire into the truth of said 
 report, and into the circumstances of the fact, if it prov^e to be a fact. 
 
 The resolution was adopted, and a committee consisting of 
 Dr. Gray, Messrs. Mairs, Henderson, McChord and McWilliams 
 was appointed. 
 
 This committee concluded that "the shortest way for gain- 
 ing an accurate knowledge of the facts and circumstances in 
 the case was to enquire at the mouth of the brethren them- 
 selves." This they accordinglj^ did, and after each one of the 
 brethren against whom complaint was brought had made his 
 statement, the committee reported as follows : 
 
 After Dr. Mason was released from the pastoral chai'ge of the First congrega- 
 tion in the city of New York, and a part of that congregation was erected into a 
 separate vacancy, to which he was appointed supply, it became necessary for 
 this new congregation to obtain a place of meeting for their public worship. 
 This they found no easy task; but were defeated in their attempts to procure a, 
 temporary accommodation until the house which they contemplated building 
 should be comjileted for their reception. At last the trustees of that Presbyte- 
 rian Church, of which Dr. Romeyn is pastor, granted free use of their meeting 
 house at such times as did not interfere with the seasons of their own worship. 
 And Dr. Mason, with the vacancy under his care, have since that time held their 
 meetings in said house, assembling after the dismission of Dr. Romeyn's church, 
 on the Lord's day, both forenoon and afternoon. 
 
 This circumstance introduced the two societies to the most intimate acquaint- 
 ance, and occasioned each frequently to wait on the ministrations of the other. 
 The consequence was a high degree of mutual affection, confidence and esteem. 
 On the first occasion that Dr. Mason administered the sacrament of the Lord's 
 Supper to his congregation, it was, on consultation with the session, thought 
 proper to admit Dr. Romeyn and his people to the communion. 
 
 When Dr. Romeyn next administered the Lord's Supper, an invitation was 
 given to the people of Dr. Mason's charge to participate, and it was accepted. 
 
 The intercommunion thus began has continued ever since. But it is not viewed 
 by Dr. Mason and the people of his charge as any thing else than the application of 
 the principle expressed in Chapter XXVI, Section 2, of the Confession of Faith; 
 nor as involving the question or communion with any other church than that 
 
ASSOCIATE PRESBYTERY. 233- 
 
 one iu which they are, in the Providence of God, so peculiarly connected. Nor 
 is it contemplated to continue, after they shall obtain a separate place of public 
 worship, which they are making preparation to build. 
 
 With respect to ministerial communion, the following is the fact : That a few 
 Sabbaths since. Dr. Mason received an invitation from Dr. Romeyn to conduct 
 the public worship of his congregation, which he accepted ; and on that occasion 
 used the established order of worship in the church. Mr. Matthews, who has no 
 pastoral charge, joined in the communion before stated, as a member of Dr. 
 Mason's church; but has never held ministerial communion with any other than 
 the Associate Reformed Church. He looks upon this as merely occasional com- 
 munion, rendered proper by the peculiarity of circumstances, and not as involv - 
 ing the question of communion with any other congregation than that of Dr. 
 Romeyn; nor with that under circumstances diflerent from the present. 
 
 The case of Mr. Clarke is somewhat differently circumstanced. Being indis- 
 posed, and having engaged a brother minister to fill his pulpit, he went to Dr. 
 Millers church; and the sacrament of the Lord's Supper being that day dis- 
 pensed, he accepted an invitation and participated. He has never engaged in 
 ministerial communion out of the Associate Reformed Church. 
 
 On reviewing all these facts and circumstances, the committee found itself 
 involved in considerable difficulty. On the one hand they see no sufficient cause 
 to depart from that restricted communion in the seals of the new covenant 
 which has hitherto obtained in the Associate Reformed Church; much less can 
 they approve of that vague and indiscriminate communion which prevails in 
 different parts of the land, and which, by rendering the ascertainment of Chris- 
 tian principles and character impossible, tends to make men indifferent to the 
 faith, piety and righteousness of those whom they recognize as brethren in the 
 Lord Jesus, and with whom they associate in the most solemn acts of religious 
 worship. Also, everything tending to create jealousies, destroy confidence and 
 mar the peace and unity of the Associate Reformed Church is deeply to be re- 
 gretted. 
 
 On the other hand, they cannot but acknowledge that the congregation in New 
 York was placed in unusual circumstances. They were, in the holy providence 
 of God, connected with the church of Dr. Romeyn by very tender ties; and they 
 had full means of being morally satisfied respecting the faith and character of 
 those with whom they were to hold communion. A declinature on their part to 
 admit to their communion those whom they sustained on due means of knowl- 
 edge, as brethren in Christ with whom they were daily associating in other acts 
 of religious worship, and who were displaying great tenderness and good offices 
 toward them, might have chilled Christian love on both sides, led to invidious 
 inquiries and altercations and have exposed Christianity to derision in the eyes 
 of its enemies. They must have anticipated, and did anticipate that the step 
 they were taking would create uneasiness in the breasts of their brethren in 
 other parts of the country. Thus situated, it must have been painful for them 
 to reflect that, act as they might, they must give dissatisfaction to some persons. 
 It is for this Synod to judge, whether, under all the circumstances, the conduc- 
 of these ministers and that congregation was Christian and judicious, calculated 
 to promote the interests of Christ's Kingdom, on the spot where the event took 
 place ; as also whether it was compatible with that regard to peace and harmony 
 so incumbent on those connected by the solemn bonds of ecclesiastical covenant.^. 
 
234 HISTORY OF THE 
 
 In regard to the ministerial commnnion wliicli Dr. Mason held with Dr. Ro- 
 meyn, the only circumstance which has created any displeasure is that of the 
 psalmody used on the occasion. 
 
 On Mr. Clarke's conduct the committee cannot but look with disapprobation- 
 They do not think it was his duty to neglect assembling with his own church, 
 though another minister was to lead the public offices. And they cannot see 
 that the providence of God called him, on so casual an event as that of stepping 
 into a church during the period of administering the Lord's Sujjper, to join in 
 that holy ordinance, knowing, as he must have done, that such conduct would 
 displease and grieve a great portion of that part of the church of God with 
 which he was connected; while a different conduct could give no offense to the 
 family of faith. 
 
 The facts in the case having been clearly, f ally and impiirtially 
 set forth in the above report, at a subsequent session of the 
 Synod, the following resolution was otfered b}' the Rev. Mat- 
 thew Henderson, Jr., and the Rev. Mungo Dick. 
 
 Whereas. It appears that Dr. Mason and Messrs. Matthews and Clarke have 
 joined in the ortlinance of the Lord's Supper with the Presbyterian Church of 
 North America; And ivhereas, It also appears that Dr. Mason has ministerially 
 joined with said church in the use of psalms, the composition of which is merely 
 human — all which being contrary to the established order of the Associate Re- 
 formed Church, and having a tendency to injure the cause of the Redeemer in 
 their hands; therefore, 
 
 Resolved, That the Synod do declare their decided disapi^robation of the de- 
 portment of said brethren in the premises, and command them to return to the 
 established order of the church. 
 
 When the vole on this resolution was taken, three voted in 
 favor of it, thirteen voted against it, and two were silent. It 
 was during the consideration of this resolution that Dr. J. M. 
 Mason delivered the most powerful speech of his life. It con- 
 sumed three hours in its delivery, and was ever after spoken of 
 as the " mighty speech." 
 
 The only reasonable interpretation of the vote of the Gene- 
 ral Synod is that the overwhelming majority of the members 
 present were disposed to interpret the action of the brethren. 
 Mason, Matthews and Clarke, as not censurable. It was, per- 
 haps, unfortunate that the resolution was so framed as to place 
 the three on trial at the same time, and especially since two 
 charges were brought np against Dr. Mason, and one only 
 against Messrs. Matthews and Clarke. 
 
 So far as the inteV-communion of Dr. Mason and his congre- 
 gation, of which Mr. Matthews claimed to be a member, with 
 Dr. Romeyn and his congregation was concerned, it is almost 
 certain that it was allowable on a strict construction of the de- 
 
ASSOCIATE PRESBYTERY. 235 
 
 liverances of the Sj'Rod Oil various occasions. Dr. Mason did 
 not, at the time, justify it on any other ground than the pecu- 
 liar and extraordinary circumstances in which he and his con- 
 gregation were placed. Further, he declared that it was neither 
 his desire nor intention to practice this occasional communion 
 after his church was completed. The case of Mr. Matthews 
 iind Dr. Mason so far were identical. 
 
 The case of Mr. Clarke, as the committee correctly say, was 
 different. Having engaged Mr. Stansbury to fill his pulpit, he 
 left his own church and went to worship in another, and one 
 of a diflerent denomination. lie assorted that this was with- 
 out any previous concert. No doubt this was true ; but be3'ond 
 all controvers}^ it must also have been without any regard for 
 common propriety. By no just interpretation could his com- 
 muning with the congregation of Dr. Miller be regarded as the 
 occasional communion contemplated by the fathersof the Asso- 
 ciate Reformed Church. Clearlj', Mr. Clarke violated not only 
 the law and practice of the Associate Reformed Church, but 
 transgressed the rules and regulations which are well estab- 
 lished in every community of Christians. It is expected, and 
 rightly, too, that every individual will worship in his own 
 church when there are services in that church. To go else- 
 i;\diere, is to treat those with whom he is denominationally con- 
 nected with marked disrespect and want of social and Chris- 
 tian courtesy. 
 
 The other and graver charge brought against Dr. Mason was 
 that while conducting public worship for Dr. Romeyn, he used 
 " psalms the composition of which is merely human." This 
 was a plain violation of the written rules and regulations of 
 the Associate Reformed Church. It is not known on what 
 grounds he attempted to vindicate this act. The language of 
 the third Section of the third chapter of the Directory for 
 Public Worship, adopted in 1799, is too positive to suppose 
 that he undertook to claim that his course was lawful. ISTo 
 matter how often "psalms the composition of which is merely 
 human " have been sung by Associate Reformed people — no 
 matter whether by preachers, elders, deacons or private mem- 
 bers — it has been done, in every instance, in direct violation of 
 the law of the church. 
 
236 HISTORY OF THE 
 
 The law of the Associate Eeformed Church, from its earliest 
 existence down to the present time, ever has been that only 
 the psalms contained in the Book of Psalms in the Bible are 
 to be used in the public and private worship of God. Xo ver- 
 sion of the psalms was ever formally adopted b}' the Associate 
 Reformed Church. The use of the Scotch version was simply 
 continued, but not formally adopted. The reason why its use 
 was continued was mainly because it was, as a metrical trans- 
 lation, regarded as far superior to any and all that had pre- 
 ceded it. 
 
 By the vote of the General Synod, Messrs. Mason, Matthe\ys 
 and Clarke were not censured. 
 
 No doubt, there Avere some who were ready to approve of 
 their course ; but it is not fair to interpret the negative vote 
 of the Synod as a vote of approbation. 
 
 The discussion of Messrs. Plenderson and Dick's resolution 
 took place on Saturday. On Monday morning Messrs. Eben- 
 ezer Dickey and Alexander Porter moved the following pre- 
 amble and resolution : 
 
 Wheeeas, a diversity of judgment and practice has been found to exist 
 among the ministers and members of this church relative to the application of 
 the doctrine of the Confession of Faith concerning the communion of saints; 
 And whereas, The course of correct procedure in this matter must dejiend. in a 
 great measure, upon circumstances which cannot be provided for by any general 
 rule; therefore, 
 
 Resolved, 'That the judicatories, ministers and members of this church be. and 
 hereby are, entreated and required to exercise mutual forbearance in the prem- 
 ises; and in the use of their discretion to observe mutual tenderness and broth- 
 erly love, studying to avoid whatever may be contrary thereto; and giving 
 special heed to the preservation of sound and efficient discipline. 
 
 The above was adopted almost unanimously — the vote being 
 sixteen for it, and three against it. So far as the resolution 
 itself is concerned, it certainly seems to be fair and impartial. 
 ]Sro advantage is taken of either party. Both parties are " re- 
 quired to exercise mutual forbearance." It failed, however, to 
 satisfy a very large portion of the church. The Synod of Scioto 
 and the Synod of the South both felt aggrieved. 
 
 The resolution of Messrs. Dickey and Porter was designed 
 as a check to all parties. There were some who were more 
 rigid in tlieir demands than tlie written law of the church re- 
 ([uircd, while there were others who, by their practice, gave 
 
ASSOCIATE PRESBYTERY. 23 T 
 
 immistakable signs that they held both the written law of the 
 church and the law as established by the practice of a godl}' 
 ancestry in contempt. 
 
 Both parties, no doubt, might be characterized as extremists. 
 The one looked on the attainments of the fathers with a sacred 
 veneration ; the other viewed the practices of their sainted an- 
 cestors with a feeling of commingled shame and disgust. 
 
HISTORY OF THE 
 
 (CHAPTER XV. 
 
 RESULT of the Action of the Synod in Mason. Matthews and Clarke Case — 
 Parties Lose Confidence in Each Other — The General Synod '' Intermit the 
 Functions of the Subordinate Synods" — General Synod Always Meet at Phila- 
 delphia — The Synods of the South and West Practically Excluded — Remon- 
 strances Against the Action of the General Synod of 1811 by These — Synod 
 of Scioto Withdrew in 1820 — Synod of the Carolinas Became Independent in 
 1822 — Synod of New York Never Meets — A Majority of the People Opposed 
 to the Course Pursued by General Synod — The Resiilt, had the Matter been 
 Submitted to a Popular Vote — Correspondence Between the Synod of Scioto 
 and the Synod of the South — The Condition of the Associate Reformed 
 Church — Synod of the South Appoint a Fast Day — The Bishop-Rankin Diffi- 
 culty — Settled to the Satisfaction of Neither Party — Character of Messrs. 
 Bishop and Rankin — The Psalmody and Communion Question the Real 
 Cause of the Difficulty Between Messrs. Bishop and Rankin — Dr. Mason's 
 Plea— Mr. Rankin's Rejily — The Downward Tendency of the General Synod — 
 The Psalmody' Question Revived — Ebenezer Clarke's Resolutions — A New 
 Version of the Psalms Called for by a Few — The Reformed Dutch Version 
 Allowed — The Union Spirit — Negotiations with the Reformed Dutch — This 
 Broken Up by Similar Negotiations with the General Assembly — A Union 
 Formed with the General Assemblj- — Basis and Condition of this Union — 
 The Vote on Union — No Union Actuallj' Formed — Names of the Ministers 
 Going into the Union — The Theological Library Removed to Princeton — Law 
 Suit for its Recovery — Library Restored in 1837. 
 
 The action of the General Synod in the Mason, Matthews 
 and Clarke case was attended with the most disastrous results. 
 The Associate Eeformed Church not only became divided in 
 opinion on the communion and psalmody question, but the op- 
 posing parties lost confidence in the integrity of each other. 
 The latitudinarian party, as if afraid that the subordinate 
 S^'nods would thwart their plans and frustrate all their schemes, 
 in 1810, prevailed upon the General Synod to pass an Act " in- 
 termitting the functions of the subordinate Synods." The 
 passage of this Act virtually robbed the subordinate Synods of 
 all power and control in the church. 
 
 AVhen the General Synod w^as organized, it was designed 
 that its meetings should be, not annual, but " every two or three 
 years."' This was changed, and annual meetino:s ordered. 
 
ASSOCIATE PRESBYTERY. 239 
 
 By a kind of ecclesiastical trickery, the General Synod always 
 met in the city of Philadelphia. In those days, when railroads 
 and steamboats had no existence, and the mode of travel was 
 entirely on horseback, the attendance upon the meetings of the 
 General Synod was accompanied with no small expense, great 
 loss of time, and very considerable wear and tear of both body 
 and mind to the members of the Synods of the Carolinas and 
 Scioto. In addition to this these two Synods came to the con- 
 clusion, and rightly too, that they had very little weight in 
 staying the downward tendency of things. 
 
 Remonstrances against the action of the General Synod of 
 1811 were sent up to its sabsequent meeting by the Synod of 
 Scioto, by the Synod of the Carolinas, and by several presbyteries 
 and single congregations. All this availed nothing. The result 
 was that on the 27th of April, 1820, the Synod of Scioto for- 
 mally renounced its subordination to the General Synod and 
 constituted itself into an independent Synod under the name, 
 '' The Associate Reformed Synod of the AVest." 
 
 In 1821, the Synod of the Carolinas asked permission of the 
 General Synod to \vithdraw^ and become an independent Synod. 
 This was granted, and on the 1st of April, 1822, it was consti- 
 tuted under the name, " The Associate Reformed Synod of the 
 South," which name it still bears. 
 
 The withdrawal of these two Synods left in connection with 
 the General Synod only the Synod of Pennsylvania and the 
 Synod of Xew York. The connection of the latter, however, 
 was only nominal. From the autumn of 1812 to the spring of 
 1822, a period of more than nine years, it never met. The 
 reason was because, "the bitter and personal controversies upon 
 psalmod}' and communion had so distracted and disheartened 
 many of the ministers, that they felt like letting every thing 
 outside of their pastoral charges go by default." It was not' 
 because they acquiesced in the action of the General S3'nod of 
 1810, in intermitting the functions of the subordinate synods. 
 Against this action they remonstrated. 
 
 That the reader may have a clear and distinct knowledge of 
 the results of the action of the General Synod of 1811, it is- 
 necessary to o-ive a brief statement of the. facts. 
 
"240 HISTORY OF THE 
 
 An already intimated, the course pursued by the General 
 Synod failed to give satisfaction. A largo minority of the 
 ministers and a majority of the lay members of the church 
 Avere decidedly opposed to the course which the General Synod 
 pursued. Had the questions been separated and left to the 
 popular vote of the denomination, it is almost certain that 
 Dr. Mason and the Rev. J. X. Clarke would have been cen- 
 sured ; the former for using a psalmody forbidden by the church, 
 and the latter for practicing a communion not occasional, but 
 clearly irregular. 
 
 It is also highly probable that no censure would have been 
 passed upon Dr. Mason and Mr. Matthews for holding com- 
 munion with the congregation of Dr. Romeyn. By some the 
 conduct of these brethren would not have been approved ; but 
 the probability is that even l)y them the matter would have 
 been overlooked. 
 
 As it was, however, the church was greatly agitated. The 
 Synod of Scioto feeling deeply aggrieved, met in Chillicothe, 
 Ohio, on the 17th of October, 1811, and adopted the following 
 preamble and resolutions : 
 
 Whereas, In consequence of reports having been in circulation that the Rev. 
 Messrs. Dr. Mason, J. M. Matthews and J. X. Clarke, had joined in communion 
 ■with the Presbyterian Church, and that Dr. Mason having received an invitation 
 from Dr. Romeyn to conduct the public worship of his congregation, had con- 
 formed on that occasion to the established order of worship in that church, 
 which reports liad excited no small degree of dissatisfaction in various parts of 
 this church ; And ivhereas, By direction of General Synod, at their last meeting, 
 an inquiry had been instituted to ascertain the truth of these reports, which it 
 appeared were well founded ; A7id whereas, A resolution was brought before 
 Synod condemnatory of the conduct of these brethren in the premises, which 
 resolution was negatived, thereby, as it is supposed, justifying and approving 
 their conduct ; And whereas. It appears to this Synod that instead of being 
 passed over in this manner, it merited disapprobation ; therefore, 
 
 Besolved, That this Synod do hereby express their decided disapprobation in 
 the conduct of these brethren in violating the order of communion established 
 in this church ; and of Dr. Mason, in particular, in using a system of psalmody 
 which the constitution and standards of the church not only do not recognize, 
 but condemn. 
 
 Besolved, That this Synod direct, as it hereby does, the different Presbyteries 
 of which it is composed, to lay before the General Synod, at its next meeting, 
 temperate yet firm remonstrances, against their decision, in negativing the reso- 
 lution referred to above. 
 
 Resolved, That a letter expressing the sentiments of this Synod, on these sub- 
 jects, be addressed and forwarded to Dr. Mason. 
 
ASSOCIATE PRESBYTKRY. 241 
 
 The resolution referred to as being negatived b}^ the General 
 
 • Synod was that offered 1)}' Messrs. Henderson and Dick. 
 
 On the next day, October l-8th, the Synod of Scioto again 
 ■met and passed the following resolution : 
 
 •• That the clerk be, as he hereby is, directed to forward without delay, to the 
 
 • clerk or some other member of each of the other particular synods of the Asso- 
 - ciate Reformed Church a copy of the first and second resolutions." 
 
 The Eev. John Steel, clerk of the Synod of Scioto, sent to the 
 Eev, Isaac Grier, clerk of the Synod of the Carolinas, the two 
 resolutions referred to above. These, together with an ex- 
 planatory letter by Mr, Steel, were read and considered by the 
 •Synod of the Carolinas at its meeting on the 3d of April, 1812, 
 -lit King's Creek, IS'ewberry county, S. C. 
 
 The Synod of the Carolinas returned an answer to these reso- 
 lutions, in which the}' " express their concurrence in sentiment 
 with the Scioto brethren." 
 
 The Associate Reformed Church began at this time to pre- 
 sent an awful spectacle of human weakness and human pas- 
 sions. The General Synod possessed all the power, and outside 
 of the Synod of Philadelphia there were few, either of the 
 ministers or lay members of the church but looked upon it 
 with feelings of commingled shame, sorrow and distrust. As 
 one among many evidences of this fact, it may be mentioned 
 that in 1812 the Synod of the Carolinas appointed a day of 
 fasting, assigning as the first and most important reason for 
 such appointment, " the afflictions and embarrassments of the 
 church in general, and our own church in particular." 
 
 In 1812, a quarrel sprung up between Messrs. Bishop and 
 Eankin, which, after being^continued for about six ^^ears, was 
 adjudicated by a commission of the General Synod, to the sat- 
 isfaction of neither party. 
 
 This difficulty originated as follows : The Presbytery of 
 Kentucky appointed, in 1812, Messrs. Bishop and Rankin to 
 prepare a pastoral letter to the churches on the duty of minis- 
 terial support. The letter was written by Mr. Bishop, assisted 
 by Mr. Rankin, and when presented to the presbytery passed 
 without opposition. Such being the case, the presbytery, and 
 not the committee, became responsible for whatever senti- 
 ments it contained. In this pastoral letter, the tithe law, sup- 
 
 n 
 
242 HISTORY' OF the: 
 
 posed to be oiiee in force in the Old Testament church, was ad- 
 vocated. This £^ave offense in some sections, and especially in 
 Ebenezer congrc^^ation, of which Mr. Bishop was pastor. 
 
 In order to place the matter in a proper light and restore 
 peace and harmony in the Ebenezer. congregation, the presby- 
 tery addressed an official letter to the people of Ebenezer, stat- 
 iugr that the pastoral letter was to be considered as the produc- 
 tion of the presbytery, and not of any single individual. 
 
 At that time Mr. Bishop was, in connection with some other- 
 clergymen, publishing a religious monthly called the Evangeli- 
 cal liccord and Western Beview. In this monthly Mr. Bishop 
 published the official letter of the Kentucky Presbytery to the 
 Ebenezer congregation, and also defended the pastoral letter. 
 This may have been defensible, but for some cause which does 
 not clearly appear, he said some hard things about Mr. Rankin, 
 lie also published in the same work an article entitled "The 
 Origin of the Eankinites." 
 
 The course pursued by Mr. Bishoj) was calculated to offend 
 Mr. Rankin and his friends. This it did. The matter came 
 before the presbytery for adjudication. Mr. Bishop did not 
 deny the charges he had made against Mr. Rankin. On the 
 contrary, he offered to justify his conduct by proving that the- 
 charges were true. This the presbytery refused tooillow him 
 to do, on the ground that even if the charges were true, Mr- 
 Bishop was censurable for having published them to the world, 
 instead of proceeding against Mr. Rankin in accordance with 
 the discipline of the church. 
 
 In October, 1815, the Presbytery of Kentucky suspended. 
 Mr. Bishop from the ministry. He refused to submit, and 
 appealed to the General Synod. In May, 1816, the General 
 Synod declared the act of the presbytery irregular, thereby re- 
 moving the sentence of suspension, but directed that Mr. Bishop' 
 be rebuked by his presbytery on account of the severe charges- 
 which he had brought against Mr. Rankin. To this he also 
 refused to submit, and forwarded reasons for so acting to the 
 General Synod of 1817. A committee was appointed by the 
 Synod to proceed to Kentucky, gather up all the facts in the 
 case, and report to the Synod. This committee did nothing. 
 
 In May, 1818, a commission^ consisting of John M. Mason^ 
 Ebenezer Dickey and John Linn, ministers ; and John Ken- 
 
ASSOCIATE PRESBYTERY. 243 
 
 iiedy, Silas E. Weir and Jeremiah Morrow, elders, was ap- 
 pointed for the purpose of takins^ the whole matter into con- 
 sideration. 
 
 That they might be able to conclude the ailair finally, the 
 General Synod conferred upon this commission full power to 
 do every thing necessary to bring the case to a final conclusion. 
 Their action was to be subject, however, to review by next. 
 General Synod. 
 
 In September the commission met in Lexington and pro- 
 ceeded to adjudicate tlie difliculty. In accordance with the- 
 powers conferred upon them, Mr. Bishop was made the prose- 
 cutor and Mr. Rankin the defendant. 
 
 Mr. Bishop was first required to submit to the rebuke previ- 
 ously ordered by the General Synod. Having complied with 
 this requirement, he was then called upon to prefer his charges 
 against Mr. Rankin. This he did. So soon as his testimony 
 was all given in, Mr. Rankin asked that eight days be allowed 
 him to prepare his defense. This the commission granted; 
 but the time having expired, Mr. Rankin handed in a paper 
 declining the authority of the commission. The trial went on, 
 notwithstanding the absence of the defendant. The decision 
 of the commission was that "Mr. Bishop, the prosecutor, 
 should be j:)ublicly rebuked for the publication he had issued, 
 and that Mr. Rankin, the defendant, being convicted of lying 
 and slander, be, as he liereby is, suspended from the gospel 
 ministry." 
 
 It would be a hopeless task, were it undertaken, to decide 
 whether this decision was just and equitable or not. ISTo doubt 
 both Mr. Bishop and Rankin were censurable. Both were 
 men of fine natural abilities and no mean attainments. Mr. — 
 afterwards Doctor — Bishop was a fine classical scholar and dis- 
 tinguished educator. 
 
 Xotvvithstanding all this, he was rash and impulsive, given 
 to speak unadvisedly, and frequently dealt in language which 
 cut like a sword. His piety, so far as is known, was never 
 called in question ; but, withal, he was disposed to push his 
 own opinions and pursue his own counsel. In the autumn of 
 1802 he came to America, and was sent by the Associate Re- 
 formed Sj'nod to the Presbytery of Kentucky. In the summer 
 of 1803 he received a call from the united congregations of 
 Ebenezer and !N^ew Providence. 
 
244 HISTORY OF THE 
 
 About the same time he was elected to a professorship in 
 Transylvania University, at Lexington. When the time ar- 
 rived for his ordination and installation, the presbytery required 
 him to resign liis professorship. This he refused to do, and 
 the presbytery not only refnsed to proceed with his ordination 
 and installation, but prosecuted and rebuked him for insubor- 
 dination. The matter was referred to the Synod and the de- 
 cree of the presbj'tery was reversed, but it was not until June, 
 1808, that his ordination and installation took place. 
 
 Of Mr. Rankin it is difficult to- speak with certainty. That 
 he was the occasion of much disturbance in the church cannot 
 be denied ; but of much of that disturbance he was probably 
 only the innocent occasion. Mr. Rankin came from the Pres- 
 byterian Church to the Associate Reformed Church about the 
 year 1793. Tlie reason he left the Presbyterian Church was 
 the introduction of AVatts' "imitation" of the Psalms of the 
 Bible into the worship of God by some congregations in con- 
 nection with the Presbyterian Church. Against this innova- 
 tion he set himself with all his might, but not being able to 
 prevent it, he withdrew, or rather because he opposed this inno- 
 vation he was suspended by the Presbytery of Transylvania 
 from the exercise of all ministerial functions. To this sen- 
 tence of the presbytery he refused to submit, and ijjade appli- 
 cation to the Second Associate Reformed Presbytery of Penn- 
 sylvania, and was by that presbytery received into tlie Asso- 
 ciate Reformed Church. 
 
 It is highly probable that the psalmody and communion 
 question was the main factor in the Bishop-Rankin difficulty. 
 Mr. Bishop and Mr. Rankin held antagonistic views on those 
 subjects. 
 
 In 1819 Mr. Bishop left the Associate Reformed Church and 
 joined the General Assembly Presbyterian Church. This 
 shows that he either had no conscientious scruples about 
 psalmody and communion, or that he acted contrary- to the 
 convictions of his conscience. 
 
 In 1816 Dr. J. M. Mason published, his work entitled "A 
 Plea for Sacramental Communion on Catholic Principles." 
 The position taken in this work b}' Dr. Mason is far in ad- 
 vance of tliat assumed by him as the [>osition held by the As- 
 sociate Reformed Church when his case was before the Synod 
 
ASSOCIATE PRESBYTERY. , 245 
 
 in 1811. k^o much was Mr. Rankin o^jposed to the scheme 
 advocated by Dr. Mason that he wrote an answer to Mason's 
 Plea. 
 
 The difhculty between Mr. Bishop and Mr. Rankin was 
 settled in a way tiiat was calcnlated to do great injury to the 
 cause of Jesns Christ. The appointing of the commission was 
 an unpresbytcrial act. Mr. Bishop never brought an^- charges 
 against Mr. Rankin before the Presbytery of Kentucky. So far 
 as it appears, the whole matter was conducted in a way not 
 sanctioned bj' the principles of J.^resbyterianism. 
 
 Mr. Bishop should have brought charges against Mr. Ran- 
 kin before the Presbj^tery of Kentucky. Had the Presbytery 
 decided contrary to his views of law, then he should have ap- 
 pealed to the Synod of Scioto, and had his supposed rights not 
 been respected by the Synod of Scioto, then he had the right 
 to appeal to the General Synod as a court of final resort. Un- 
 fortunately, the General Synod had, in 1810, '"intermitted the 
 functions of the subordinate synods," and in the Bishop-Ran- 
 kin case the General Synod took upon itself to adjudicate a 
 matter which properly belonged to the jurisdiction of the Pres- 
 byter}^ of Kentuck}'. 
 
 The tendency now was to the rapid dissolution of the Gene- 
 ral Synod. In a few, and in only a few sections of the church 
 there was a desire to thrust the old Scotch version of the 
 Ps'alms out of the church and introduce a new version. The 
 rough Hebrew-Scotch version, with its lines occasionally too 
 long or too short, grated on the ears of the rising generation, 
 and an incessant clamor for a new; version was raised by the 
 dissatisfied few. 
 
 It was the version that first agitated the church. This was 
 as far as the psalmody question ever reached in the Associate 
 Reformed Church. So far as is remembered, no man holding 
 any official connection with the Associate Reformed Church 
 has ever dared to advocate the introduction of-hymns, the com- 
 position of which is merely human, into the worship of God. 
 ]!!^o doubt there were, at various periods, a number of individ- 
 uals who did not hold the hio-h o-round which has ever been 
 
 ■^ OS 
 
 held by strict Seceders on this suljject. These generally sought 
 
 connections where they could practice in accordance with their 
 views. 
 
246 . HISTORY OF THE 
 
 Sometime during the year 1810, the question of a new metri- 
 ■cal version of the Psalms began to be discussed in certain As- 
 sociate Reformed circles. Ebenezer Clark, an elder of Argyle, 
 New York, wrote to Dr. J. M. Mason a letter in which he 
 stated that he had drawn up and presented to presbytery a 
 petition on the subject of an improved version of the Psalms. 
 In that letter Mr. Clark states that " the presbytery were re- 
 quested to petition Synod to furnish the church with a metre 
 version of the Scripture psalms, hymns and songs adapted to 
 the present condition of the church and the improved state of 
 the English language," The petition addressed to the presby- 
 tery encountered some opposition, but not to the extent that 
 was feared. 
 
 Dr. Mason approved of the course that was adopted by Mr. 
 Clark, and stated that the subject had been before his mind for 
 several years. The matter came before the General Synod 
 soon after this, and a committee, consisting of Drs. Mason and 
 Gray, and Revs. John X. Clarke, J. M. Matthews and Alex- 
 ander Proudfoot, was appointed " to procure an improved ver- 
 sion of Scriptural psalmody, and to have the same in readiness 
 for such order as the General Synod shall see meet to make at 
 the next stated meeting.'' 
 
 Iso version was made, and no good grew out of the resolu- 
 tion. The majority of the members of the church regarded 
 a new version of the Psalms and the scheme of occasional com- 
 munion on very latitudinarian principles, as inseparably con- 
 nected. 
 
 In 1816 the General Synod passed an Act permitting such 
 congregations of the Associate Reformed Church as might 
 judge it for edification, "to use the version of the Book of 
 Psalms in the Old Testament recently prepared for the use of 
 the Reformed Dutch Church." 
 
 AVhether there were serious objections to the Reformed 
 Dutch version of the Psalms or not, is a matter that need not 
 be discussed ; but it is a fact that only a few Associate Re- 
 formed congregations — only three, perhaps — availed themselves 
 of the liberty granted them by the highest court of the church, 
 .and these only for a very short time 
 
ASSOCIATE PRESBYTERY. 24*7 
 
 A spirit of union seems early to have taken possession of at 
 least some of the members of the Associate Reformed Church. 
 In 1816, " a reo-ular and constant correspondence " was inaugu- 
 rated with the Dutch Reformed Church, and in 1820 a com- 
 mittee was appointed by the General Synod of the Associate 
 Reformed Church to confer with a similar committee to be 
 appointed by the General S}' nod of the Reformed Dutch Church, 
 with a view to effecting a union of the two denominations. 
 
 A basis of union, consisting of eight Articles, was drawn up. 
 This basis the Reformed Dutch Sj'nod overtured to its classes. 
 These reported almost unanimously in its favor. 
 
 In 1821, the leaders of the General Synod of the Associate 
 Reformed Church, having a prospect of a union with the Gen- 
 eral Assembl}' of the Presbyterian Church, politely "declined, 
 for the present, all further proceedings relative thereto, resting 
 satisfied with the continuance of the established plan of inter- 
 course and correspondence." 
 
 The General Synod was now nearing its final dissolution. 
 For more than ten years this event had been regarded by man}^ 
 in every section of the church as inevitable. As the hour of 
 its dissolution approached, the signs of the event became more 
 manifest. 
 
 In May, 1821, the General Synod, as usual, met in the city 
 ■of Philadelphia. From the General Assembly of the Presby- 
 terian Church, then in session in the same city, an overture 
 was received by the General Synod, proposing an organic union 
 of the two denominations. 
 
 A committee of its members was appointed b}^ each court to 
 conduct the negotiations. After some consultation the folloAv- 
 ing plan was agreed upon as a basis of union : 
 
 1. The different presbyteries of the Associate Reformed Church shall either 
 retain their separate organization, or be amalgamated with those of the Gen- 
 eral Assembly, at their own choice. 
 
 2. The theological seminary at Princeton, under the care of the General As- 
 sembly, and the theological seminary of the Associate Reformed Church, shall 
 be consolidated. 
 
 3. The theological library and funds belonging to the Associate Reformed 
 Church shall be transferred and belong to the seminary at Princeton. 
 
 This plan of union, if such it may be called, was overtured, 
 or pretended to be overtured, to the presbyteries. 
 
248 HISTORY OF THE 
 
 On the 15tli of May, 1822, the General Synod again met in- 
 Philadelphia. Twenty-two delegates had been comniissioned, 
 but only sixteen attended — six from the Presbytery of Phila- 
 delphia ; four from the Presbytery of New York ; three from, 
 the Presbytery of Saratoga ; and three from the Presbytery of 
 Big Spring. The Presbyter}^ of AVashington was without a 
 representative, and one delegate was absent from the Presby- 
 tery of Big Spring, and another from the Presbytery of Sara- 
 toga. 
 
 When the overture in reference to the projjosed union Avith 
 the Presbyterian Church came up, it was found that the Pres- 
 byteries of Saratoga and Washington Avere, without a dissent- 
 ing vote, against it, and in the Presbytery of Big Spring, only 
 a very small minority were in favor of it. The only Presby- 
 teries in favor of it were those of ]S"ew York and Philadelphia,, 
 and in each of these there was a respectable minority opposed 
 to it. 
 
 On strict Presbyterian principles, the overture was rejected. 
 Of the five presbyteries at that time in connection with the 
 General Synod, three voted against the overture, two unani- 
 mously ; one with a small minority in favor of it, and not a 
 single presbyter}^ unanimously in favor of it. In accordance 
 with a well-established principle of Presbyterian church gov- 
 ernment, the overture was no longer before the General Synod. 
 That court, however, took a different view of the matter. 
 
 In 1810, it had, by the passage of an Act, intermitted the 
 functions of the subordinate Synods, and now 'it proceeded to 
 ignore the prerogatives and usurp the functions of the presby- 
 teries. 
 
 The matter was discussed for four days, and on Tuesday, the 
 21st of May it was 
 
 Besolved, That this Synod approve, and hereby do ratify the plan of union 
 between the General Assembly of the Presbyterian Church and the Associate 
 Reformed Church, proposed by commissioners from said churches. 
 
 Seven voted in favor of the above resolution ; five voted 
 against it, and four were silent. Those who voted in the af- 
 firmative were James Laurie, the moderator ; Ebenezer Dickey 
 and John M. Duncan, ministers ; Joseph is'ourse, James Mar- 
 tin, Robert Patterson and John Forsyth, elders. Those voting 
 in the negative were Robert Forrest, Thomas Smith, James. 
 
ASSOCIATE PRESBYTERY. 249" 
 
 Otterson, ministers ; James LeiFerz and James McCullodi, elders. 
 Those who did not vote were William AVert Phillips, Robert 
 B. E. ]\IcLeod and John Linn, ministers ; and elder Robert 
 Blake. 
 
 Of the seven who voted in the affirmative, all were in con- 
 nection with the Presbyteiy of Philadelphia, except elder John 
 Forsyth. 
 
 Thomas Smith claimed that seven was not a majority of six- 
 teen. The moderator ruled that silent votes were to be counted 
 with the majority, and that the resolution was adopted. Those 
 who voted in the negative protested against his decision, be- 
 cause it was in manifest opposition to the voice of the church. 
 
 Of the six delegates who were absent, it was known that five 
 were opposed to the proposed union. Objections and protests 
 availed nothing. The few were determined to rule. Tlie union 
 must be formed, was their motto, no matter what the presby- 
 teries or single individuals said to the contrary. 
 
 That this union of 1822 was not a union of the Associate 
 Reformed Church and the Presbyterian Church, is evident, 
 from the fact that onl^^ eleven ministers, and perhaps about the 
 same number of pastoral charo-es acceded to it. The names of 
 those ministers who went into the Presbyterian Church under 
 the cloak of that farcical transaction were Ebenezer Dickey, 
 John ]\I. Duncan, George Junkiu, James Laurie, Robert Mc- 
 Carter, Charles G. McLean, Robert B, E. McLeod, John ]\L 
 Mason, Ebenezer K. ^Maxwell, John Mulligan and William 
 Wert Phillips. 
 
 All of these were men of more than ordinary powers, and 
 mau}^ of them men of massive intellects. They were also men 
 of exemplary piety. It is, however, almost certain that they 
 marred their happiness, and to some extent injured their influ- 
 ence by so inconsiderately and rashly forming a union with the 
 Presbyterian Church. To say that they believed that by that 
 act they expressed the desires of the Associate Reformed 
 people, is to charge them with gross and willful ignorance ; and 
 to say that they knew they were acting in opposition to the- 
 desires of the great body of the church to which they belonged, 
 is to place them before the world in the unenviable attitude of 
 self-constituted petty tyrants. 
 
250 HISTORY OF THE 
 
 The moderator having announced that the plan of union was 
 adopted, the General Synod began to make arrangements for 
 its own extinction. A committee was appointed to transfer 
 the theological library of the Associate Reformed Semi- 
 nary from 'New York to Princeton, New Jersey. Mr. J. Ar- 
 buckle, clerk of the Sj'nod, and pastor-elect of Spruce Street 
 Church, Philadelphia, a member of this committee, asked leave 
 of absence that he might go at once to New York for the pur- 
 pose of removing the library before any legal obstacles might 
 be thrown in the way of the transfer. 
 
 This indicated that they expected to encounter opposition, 
 because they felt, no doubt, that they had acted in bad faith. 
 
 On Thursday, the 23d, they met and drew up a pastoral let- 
 ter ex[»lanatory of their action. The clerk was ordered to de- 
 posit all the minutes and documents belonging to the General 
 Synod wuth the session of the Spruce Street congregation. 
 
 The General Assembl}^ having been officially informed of 
 their action, invited them to seats in the Assembly as constit- 
 uent members. 
 
 The closing moment of the General Synod had now arrived. 
 It has been customary, in all branches of the Church of Scot- 
 land, to conclude the sessions of all ecclesiastical courts by 
 singing the 133d Psalm. 
 
 Had the union so recently formed been entirely agreeable to 
 all parties, this would have been exceedingly appropriate ; but 
 for some reason this was not done. In its place they very appro- 
 priatel}^ sung the 130th Psalm, and finally adjourned. Two 
 ministers, McLeod ahd Duncan, and two elders, Nourse and 
 Patterson, took their seats in the General Assembly. The rest, 
 tired and sad, all went home, and many of them sank into ob- 
 scurity, or became notorious. Thus, after a stormy existence 
 of eighteen years, perished the General Synod of the Associate 
 Reformed Church, and with it the subordinate Synod of Penn- 
 sylvania. 
 
 The Synod of Scioto having, on the ^7th of April, 1820, 
 dissolved and reconstituted, as an indepen ^nt Synod, and the 
 Synod of the Carolinas having, in accorda -^.e with jjermission 
 granted by the General Synod, become independent, on the 1st 
 of April, 1822, the Synod of New York alone remained to as- 
 sert the rio-hts of the Associate Reformed Church. 
 
ASSOCIATE PRESBYTERY. 251 
 
 A pro re nata meeting of the S^'nod of Xew York was or- 
 dered by its last moderator, the Rev. Robert Proudfoot, at 
 Galway, on the 13th of February, 1822. 
 
 The Presbyteries of Saratoga and Washington were repre- 
 sented by both ministers and elders, while Mr. Daniel Farring- 
 ton was the only representative from the Presbj'tery of JSTew 
 York. At this meeting of the Synod of Xew York, the fol- 
 lowing resolutions were adopted : 
 
 Resolved, That in the opinion of this Synod, the union pi-oposed with the 
 General Assemblj' is inexpedient, and calcuhited to di;*tui-b the peace of our 
 churches. 
 
 Resolved, That this Synod will maintain its existence, in its present form, 
 whatever be the decision of the General Synod upon the contemplated union. 
 
 With the exception of one dissenting vote — that of the Rev. 
 Ebenezer Iv. Maxwell — these resolutions were unanimously 
 adopted. The S^'nod having passed these resolutions, ad- 
 journe.d, to meet at Xewburgh, on the 13th of September, 
 1822. ' 
 
 During the interval, the union was formed. The Synod of 
 Xew York, however, met at the appointed time, and was 
 opened with a sermon by the Rev. James Scriingeour. There 
 were present nineteen members, and three were absent. It was 
 found that there still remained thirteen ministers and about 
 tw^enty-five congregations that had not and did not design go- 
 ing into the union. 
 
 At this meeting of the Synod, a memorial to the General 
 Assembly of the Presbyterian Church, in reference to restoring 
 the library and funds transferred to Princeton, by Act of the 
 General Synod, was prepared. This memorial was presented to 
 the General Assembl}- in 1823, by Alexander Proudfoot and 
 Robert Forrest. It was, however, for prudential reasons, with- 
 <lrawn. 
 
 For about seven years afterwards, no formal effort was made 
 to recover this property. In 1830, another memorial was pre- 
 pared and placed iv the' hands of the Rev. Joseph McCarrell 
 and Mr. John For& .h, to be presented to the General Assem- 
 bly at its next met i,ng. 
 
 In ^lay, 1831, the commissioners — ]\IcCarrell and Forsyth — 
 appeared before the General Assembly and presented the memo- 
 riah The matter was referred by the Assembly to a special 
 
252 HISTORY OF THE 
 
 committee, which brought in an adverse report. This repprt,. 
 liowever, was not adopted by the Assembl}^ but referred, to- 
 gether with tlie memorial, to the trustees of the theological 
 seminary at Princeton. 
 
 A meeting of the board of trustees and commissioners was 
 held in April, 18-32 ; but the trustees declined to decide the 
 matter, and referred it back to the Assembly, advising that the 
 memorial be rejected. 
 
 When the question came up before the Assembly, Dr. Mc- 
 Carrell desired to be heard. This was refused. The commis- 
 sioners desired to present a written argument. This Avas also 
 refused. 
 
 All friendly negotiations were now barred, and as a last, and 
 only resort, suit was commenced in the court of chancery, in 
 the State of Kew Jersey. Here the matter lay until July^. 
 1837, when Chancellor Philemon Dickerson made a decree in 
 favor of the complainants. By this decree, the board of trus- 
 tees of the theological seminary at Princeton were necessitated 
 to return to the Synod of 'Sew York, the legal heir of the- 
 General Synod, a library of about twenty-five hundred vol- 
 umes, and two thousand dollars in money. 
 
 In 1837, the Synod of the AVest having spread over an ex- 
 tensive territor}', was divided into two synods. The one Avas 
 denominated the First Associate Eefornied Synod of the West, 
 and the other the Second Associate Reformed Synod of the 
 West. At the same time a General Synod was organized. In 
 1852, the Second S^Miod of the West was divided, and all the- 
 territory west of the State of Indiana erected into a synod 
 called the Synod of Illinois. 
 
 In 1855, these three synods and the Synod of Xew York 
 united upon the simple basis of the Constitution of the Asso- 
 ciate Reformed Church as adopted in 1799. On the 26th of 
 May, 1858, these four synods, consisting of two hundred and 
 forty ministers and probationers, and thirty-one thousand two 
 hundred and eighty -four communicants, united with the Asso- 
 ciate Synod, thus forming the United Presbyterian CiiuRcii. 
 OF North America. * 
 
ASSOCIATE PRESBYTERY. 253 
 
 CHAPTER XVI. 
 
 THE UNITED PRESBYTERIAN CHURCH Its Organization The Time and 
 Place of the Organization — Strength of the United Presbyterian Church — • 
 Present Strength — Number of Presbyteries, Synods, Families, Communicants, 
 Ministers and the Territory of the United Presbyterian Church — Foreign 
 Missions — Basis of Union — Doctrines of the United Presbyterian Church — • 
 Number of Psalm-singing Churches in America — All Divided. 
 
 Without some account of the United Presbyterian Church, 
 our knowledge of the history and growth of the Associate Re- 
 formed Presb^^terian Churches in America would be imperfect. 
 The United Presbyterian Church of North America is the re- 
 sult of a union formed between the Associate Reformed and 
 the Associate Presbyterian Churches. This union was formally 
 effected in the City Hall of Pittsburg, Pa., on tlie 26th of May, 
 1858. 
 
 The union was harmonious so far as was possible. The 
 great body of both denominations heartily entered into it. A 
 few congregations and ministers in connection with each of the 
 denominations did not, however, acquiesce with the majority. 
 Some of these sought connection with other Christian denomi- 
 nations, a few afterward went into the Union Church, and 
 others continued to perpetuate the original organizations. 
 
 The United Presbyterian Church is by far the largest and 
 most influential of all those denominations in America which 
 trace their ecclesiastical organizations back to the Erslcines, or 
 to McMillan and Nairn, In connection with the United Presbyte- 
 rian Church there were, in 1858, fifty-four thousand seven hun- 
 dred and eighty-nine comraunicants ; thirty-one thousand three 
 hundred and ninety-eight families ; four hundred and nineteen 
 ministers ; sixty-five probationers, and about fort}^ students of 
 theology. In connection with the denomination there were 
 five synods and forty-nine presbyteries. 
 
 The growth of the United Presbyterian Church has been 
 steady. At present, (1881) there are in connection with it nine 
 synods ; sixty-one presbyteries ; seven hundred and four or- 
 dained ministers; forty-seven licentiates, and sixty-five stu- 
 
254 HISTORY OF THE 
 
 dents of theology. The membership, so far as reported, was, 
 in 1881, eighty-two thousand nine hundred and thirty-seven. 
 
 The United Presbyterian Church has two theological semi- 
 naries — one at Xenia, Ohio, and tlie other at Allegheny, Pa. 
 In addition to this, it controls live colleges. 
 
 The territor}^ occupied by the United Presbyterian Church 
 is very .jsxtensive, stretching from Boston to San Francisco. In 
 addition to its labors in the home field, it is extensively en- 
 gaged in foreign missionary efforts. It has in its connection a 
 presbytery of fourteen members in Egypt. In connection Avith 
 this presbytery there are more than one thousand communi- 
 cants. It has also a presbs^tery in India, in connection with 
 which there are seven members. The success of the United 
 Presbyterian Church, in its missionary labors among the 
 heathen, has been very great. 
 
 In forming the United Presbyterian Church, neither the As- 
 sociate nor the Associate Reformed Churches adopted any new 
 doctrine or practice, or gave up any old doctrines or practices. 
 There w^as a basis of union, a statement of difterences and 
 points of agreement ; but at last they were and always had 
 been one except in name. For more than three quarters of a 
 century they had lived as separate organizations, believing and 
 practicing the same thing. The Associate Reformed Church 
 adopted the "V\"estminster Confession of Faith after having 
 eliminated Erastianisra from portions of certain chapters. The- 
 Associates adopted the same Confession of Faith entire and un- 
 changed, just as it was adopted by the Church of Scotland in 
 1647 ; but they emitted testimonies, in which they explained 
 away, as they thought, its Erastian features. Both sung,, in 
 private around the fireside, and in the great congregation, 
 nothing but the majestic old Scotch version of the Psalms. As 
 far as it were possible they were one. Certainly they did not 
 difter on any doctrine essential to salvation. Yet for seventy- 
 six years they lived separately and not always on very good 
 terms. The doctrines of the United Presbyterian Church are 
 those contained in the Westminster Confession of Faith. The 
 form of church government is that laid down in the West- 
 minster Confession of Faith, and its directory for worship is of 
 the same origin. Adam Gib could have adopted it. Ebenezer 
 Erskine could have adopted it, and so could Richard Cameron 
 and Donald Cars-ill. 
 
ASSOCIATE PRESBYTERY. 255 
 
 The wonder is not that the union forming the United Pres- 
 byterian Church was eft'ected in 1858, but that it was not ef- 
 fected sooner. 
 
 It is painful to think that the psahii -singing churches are so 
 divided. In the two branches of the Reformed Presbyterian 
 Church in America there are about two hundred ordained 
 ministers and nearly twenty thousand communicants. In 
 America there are more than twelve hundred psalm-singing 
 congregations, with a baptized membership of more than five 
 hundred thousand, and fully one hundred and twenty thousand 
 communicants. To these about one thousand ministers are 
 preaching the gospel. Unfortunately, they are not united — at 
 least organically united. That they are interested in each 
 other's welfare no one will deny ; but still they are divided. 
 That they disagree on minor points will be admitted. Abso- 
 lute harmony exists only in heaven. In matters purely re- 
 ligious, Associates, Reformed Presbyterians, Associate Re- 
 formed Presbyterians and United Presbyterians never have 
 difi'ered. They are, to-day, one in doctrine, one in form of 
 church government, one in worship, and one in everything but 
 — shall we say — politics ; and this, and this alone divides them ! . 
 
256 HISTORY OF THE 
 
 CUArTER XVII. 
 
 ^SYNOD OF THE CAR(JLINAS— Present Territory —Former Limits— The Grant 
 of Charles II. in 1003— Territory Visited by Cabot, 1497~Claimed by the Eng- 
 lish, Si^iiniards and French — Spanish Attempt a Settlement in 1525 — Admi- 
 ral Coligny's Grant in 15()2 — Rebault Built Fort Carolina — Fort Carolina 
 Destroyed by the Spaniards — Carolina Became the Property of the King in 
 1719 — Divided into North and South Carolina in 1729 — Georgia Settled in 
 1733— North Carolina, in 1653 — South Carolina, in 1670 — State of Things in 
 England at That Time — Liberty of Conscience Granted by the Charters — 
 Design Was to Establish Prelacy — Was Legally Established — Covenanters 
 Banished from Scotland to America— Some Came to Carolina — Their Prin- 
 cipal Settlements — William Martin's Field of Labor — Petitions Sent from 
 Carolina to the Associate Presbytery of Pennsylvania, in 1760 Proudfoot, 
 Mason, Martin. Rodgers. Patten and Clark Sent to the Societies in Carolina 
 —Martin Received a Call from Fourth Creek, in 1774— The Associate Minis- 
 ters from 1782 to 1799— The Rev. Thomas Clark Comes South in 1782— 
 Returned North in 1783 — The Rev. John Jamieson Comes South — Places of 
 Preaching— Dr. Clark Returned to the South, and in 1786 Became Pastor of 
 Cedar Spring and Long Cane— John Boyse Began to Preach at Coddle 
 Creek, Gilead, Prosperity and Hopewell, in 1788— The Covenanters Visited 
 by James Reid in 1790 — McGarrah and King Come to South Carolina — Don- 
 nelly Licensed and Ordained — Covenanters Emigrate on Account of Slavery 
 — Brick Church Grave-yard. 
 
 The Associate Reformed S\mod of the South, at present, is 
 spread over Virginia, ISTorth Carolina, South Carolina, Georgia, 
 Alabama, Mississippi, Tennessee, Kentucky, Missouri, Arkan- 
 sas and Texas. Originally it embraced only the two Carolinas 
 and Georgia, and was appropriately named Synod of the Car- 
 olinas. 
 
 It is impossible to say, with absolutely certainty, when set- 
 tlements were first made in the Carolinas and Georgia by dis- 
 senters from the Church of Scotland. A number of circum- 
 stances at the time conspired to consign such an event to obliv- 
 ion. 
 
 All that vast territory between the thirty-first and thirty - 
 sixth parallels of north latitude and the Atlantic and Pacific 
 oceans, was, in 1663, granted to Edward, Earl of Clarendon; 
 George, Duke of Albemarle ; William, Earl of Craven ; John, 
 Lord Berkley ; Anthony, Lord Ashley ; Sir George Carteret ; 
 ;Sir John Colleton ; and Sir AVilliam Berkley. 
 
ASSOCIATE rRESB"i'TERY. 25Y 
 
 Tlie discovery of tlie territoiy whicli is now embraced by 
 the two Oarolinas is lono; anterior to the o-rantino- of this char- 
 ter. Its first discovery by Europeans was by Sebastian Cabot, 
 in 1497. It was claimed by the English, by the Spaniards 
 and by the French. The English knew it by the names of A"ir- 
 ginia and Carolina ; the Spaniards called it Florida ; and b}' 
 the French it was sometimes called Florida, and sometimes 
 i^ew France. 
 
 In 1520 Vasques de Ayllon, sailing from St. Domingo, ex- 
 plored the coast of South Carolina, and in 1525, under a com- 
 mission of Charles v., lie attempted to make a settlement on the 
 south-western coast. Having, on his first visit, plundered the 
 ■country and kidnapped man}' of the unsuspecting natives, 
 ■Avhom he reduced to slavery, he was overtaken by the retribu- 
 tive justice of God, and his attempt to plant a colony in South 
 ■Carolina completely frustrated. In 1562, Admiral Colign}" ob- 
 tained a commission from Charles IX., of France, for the pur- 
 pose of settling a colony of Protestants in America. The ex- 
 pedition was entrusted to John Ribault. On the 2Tth of May, 
 his ships anchored at the opening of the ba}', to which he gave 
 the name of Port Ro3'al. Having explored the country, he 
 landed, and at a point not far from the site of the present town 
 ■of Beaufort, South Carolina, he built a fort, which in honor of 
 the King, he named Caroline. From this fort, the country, 
 which, by the aborigines was called Chiekola, received the 
 ■^name Carolina. 
 
 Fort Caroline was destroyed, and those in it cruelly mur- 
 dered by the Spaniards from St. Augustine, in 1565. After 
 this event, for a period of nearly one hundred years, scarcely 
 an effort was made by any European power to settle the terri- 
 tory. 
 
 The extensive tract of country granted by Charles 11. , to 
 eight noblemen, in 1719, passed out of their possession into 
 the hands of the King of England. In 1729 an official order 
 w^as given for the division of the territorj-, but the separation 
 was not actually effected until 1732. Since that time one part 
 has borne the name of Xorth Carolina, and the other that of 
 South Carolina. 
 
 18 
 
258 HISTORY OF THE 
 
 In 1732 that portion of South Carolina west of the Savan- 
 nah River wa^., by George II., cut ott' an<l given to another- 
 compan}', tliat a home might be provided for his " poor sub- 
 jects, who, from misfortune and want of employment, had 
 been reduced to great necessity." In honor of George II. it 
 was called Georgia. Its settlement was begun in lT-^>3, under 
 the direction of General James Oglethorpe. 
 
 The settlement of that portion of the territory which is now 
 called North Carolina, was begun ten years before the grant- 
 ing of the charter, in 1663. Previous to 1653, the tract of 
 country between the Eoanoke and Chowan had been a place of 
 refuge for the persecuted (Quakers. Here, in 1653, Roger 
 Greene and a colony of Virginians settled. In April, 1670,. 
 the first permanent settlement of South Carolina, by Europeans 
 was begun. 
 
 This was the period when persecution was raging in Scot- 
 land. Charles II. was restored in 1660 and died in 1685. He 
 was succeeded by James II. In 1688, James was driven from 
 the throne of England, and the world was delivered from the 
 ill-fated House of the Stuarts. 
 
 During all this long period of twenty-eight years, a cloud of" 
 gloomy darkness hung over the Church of Scotland. It was 
 a reign of terror. Charles attempted to establish prelacy in 
 Scotland, and James undertook to revive and establish papacy 
 in England, Ireland and Scotland. 
 
 Every effort which human ingenuity could contrive, and 
 diabolical malice plan, was resorted to, that the Presbyterian 
 Church of Scotland might be subdued, humbled, corrupted and 
 blotted out of existence. 
 
 Strange as it ma}'- appear, Charles II., while persecuting 
 God's people at home, granted a charter to eight noblemen, 
 who, in the language of the charter, were " excited with a 
 laudable and pious zeal for the piopagation of the Christian 
 faith,'"' to plant a colony in the wilds of America. This act 
 was a glaring contradiction of the whole course of his life. 
 
 There can be no reasonable doubt that it was the design of 
 Charles II. and those who obtained from him the charter to 
 plant a colony in Carolina, to establish in that colony the 
 Church of England. This was actually done, and the Church 
 of England continued to be the legally established church of 
 
ASSOCIATE PRESBYTERY. 259 
 
 both the Carolinas until the surrender of Cornwallis at York- 
 town, October 19, 1781, set the American people free from po- 
 litical and ecclesiastical hierarchies. Notwithstanding this 
 fact, both the first and the second charter, and also the Funda- 
 mental Constitutions, drawn up by the celebrated John'Locke, 
 granted, in a limited sense, the right to dissenters from the 
 Church of England to worship God in accordance with the 
 dictates of their own consciences. 
 
 Such being the case, Carolina, at a very early period, became 
 a place of refuge for those who, in various portions of the Old 
 World, were persecuted on account of their religious belief and 
 practice. 
 
 The first settlement made in South Carolina under the char- 
 ter granted by Charles 11. ante-dates the battle of Bothwell 
 Bridge but nine years. That battle marks the beginning of 
 the separate existence of the strict Presbyterians or Covenant- 
 ers. Soon afterwards some of the Covenanters were banished 
 to Jamaica and some to Carolina. A number of those ban- 
 ished to Jamaica, in a few years afterwards, made their way to 
 Carolina. Some of them, prior to the year 1700, settled in the 
 region of country in which the city of Savannah now stands. 
 Some settled near Augusta, Georgia, and some of them found 
 homes in the city of Charleston. These, in each succeeding 
 year, were joined by emigrants from Scotland and Ireland. So 
 that many years prior to the Revolutionary War, there were a 
 few Covenanters in every settlement in the State of South Car- 
 olina, and in many of .those in Xorth Carolina. The causes 
 which led them to dissent from the Chyrcli of Scotland having 
 scarcely an existence in the Carolinas, their offspring, in many 
 instances, sought connection w'ith the Presbyterian Church. 
 About the year 1750 their numbers, compared with the State 
 population, became considerable in a few of the upper counties 
 of South Carolina, and in the counties of Orange and Rowan, 
 in North Carolina. They organized themselves into societies, 
 and assembling too;ether on the Sabbath, read the Bible, cate- 
 ohised the children, and, in America as they had done in Scot- 
 land, perpetuated their existence without the help of preachers 
 or presbyteries. 
 
 Large numbers of Covenanters began to arrive in the coun- 
 try about the year 1770. In 1772, Rev. William Martin came 
 
'2<>0 HISTORY OF THE 
 
 to America and besjaii to preacli to these scattered societies. 
 Jlis iield of labor Avas very great, extending from Louisville, 
 Georgia, on the south, to Statesville, Xorth Carolina, on the 
 north. In all the intervening territor}^ there were a few Cov- 
 enanter societies. In Georgia there were two, probably three ; 
 in South Carolina, perhaps as many as ten; and in Xorth Car- 
 olina two — probably more. 
 
 It is probable that prior to tiie arrival of Mr. Martin the 
 Covenanters had onl}' a few houses of worship in the South. 
 In some cases they were joint owners with the Presbyterians 
 and Associates in houses of worship. 
 
 The early history of both the Associate and Covenanter con- 
 gregations in the South is involved in o-reat obscurity. One 
 reason which may be assigned for this is the fact that in the 
 early ecclesiastical histories of the South, these two denomina- 
 tions are either ignored,or classed with the Presbyterian Church. 
 In none of the secular histories of either of the Carolinas, writ- 
 ten before the Revolutionary war, or for some years afterward, 
 is there any mention made of the Associate or Reformed Pres- 
 byterian Churches. If alluded to at all, it is under the general 
 head of Presbyterians. Another reason why so little is known 
 about the early history of these two branches of the cliurch in 
 the South, is that for a long period they had no settled pastors 
 and no church courts. Previous to the Revolutionary war, so 
 far as is positively known, there was no regularly-settled pas- 
 tor in any of the Covenanter or Associate congregations, in 
 either of the Carolinas or Georgia. There were, however, in 
 the South several Covenanter and Associate ministers. "Wil- 
 liam Martin, whose name was once familiar to every man, 
 woman and child in the upper part of South Carolina, had his 
 home on Rocky Creek, Chester county. South Carolina. John 
 Renwick settled in K'ewberry county. South Carolina, in 1770. 
 Thomas Beattie preached to the societies in Georgia, during the 
 3'ear 177-4:. William Ronaldson preached in Abbeville countj-. 
 South Carolina, and in what are now Jelferson and Burke 
 counties, Georgia, until 1780. When he came to America is 
 unknown. JSTone of these, however, were regularly installed 
 pastors of any of the churches to which they ministered, nor 
 were they organized into a presbyter}'. 
 
ASSOCIATE PRESBYTERY. 261 
 
 About tlie year 17G0, perhaps before this time, a petition was 
 sent by some persons in Carolina to the Associate Presbytery 
 of Pennsylvania " for a supply of sermon." Who these peti- 
 tioners were, or in which of the Carolinas they resided, even 
 tradition does not inform us. There are several circumstances 
 which make it jirobable that some of them lived in North Caro- 
 lina, and some in South Carolina, and that they were scattered 
 over the reo^ion of country extending from Long Cane, in Abbe- 
 ville county, South Carolina, to points north of Statesville, 
 Korth Carolina. There were, however, but few of them in 
 any particular locality. It is not at all improbable that some 
 of the Covenanters joined with them in this petition. It is a 
 fact that in Scotland, and especially in America, at this time, 
 or rather a fev/ years previous to this time, the Covenanters 
 cherished a very fraternal feeling towards the Seceders. 
 
 At the meeting of the Associate Presbytery of Pennsyl- 
 vania, on the 12th of October, 1762, "there was laid before 
 them a petition from llawfields, North Carolina." This is 
 definite, in that it mentions a particular locality ; but it is very 
 indefinite, since "llawfields" is the name not of a particular 
 place, but of a region of country the bounds of which were 
 never accurately defined. The llawfields took their name from 
 the abundance of hawthorns which grew in the region. For 
 the same reason the stream which flows through the region is 
 call Haw River. Tradition has handed down the aboriginal 
 name of the river and the region through which it flows, as 
 Saxapahaii\ though it is also claimed by some writers that the 
 Indians applied the same name to Cape Fear River, of which 
 the Haw is an affluent. The llawfields are in what was for- 
 merly Orange county, but now Alamance. All that we cer- 
 tainly know is, that this petition of October, 1702, to the As- 
 sociate Presbytery of Pennsylvania, came from persons living 
 in what is now Alamance county. North Carolina. A large 
 portion of the inhabitants of the llawfields were Scotch-Irish, 
 who, on coming to America, first settled in Pennsylvania, and 
 afterwards, about 1755, or a few years earlier, some of them 
 removed to North Carolina. It was not, however, until 1763 
 that the petition from Carolina could be favorably considered. 
 On the 30th of August, 1763, the Associate Presbytery of 
 Pennsylvania, appointed the Rev. James Proudfoot to spend 
 
262 HISTORY OF THE 
 
 about two months iu Carolina. He was to preach in that re- 
 gion the second, third and fourth Sabbaths in September, and 
 the first, second and third Sabbaths in October. This appoint- 
 ment ]Mr. Proudfoot did not filL The presbytery called upon 
 liim to ojivehis reasons for not complying with its order. The 
 reasons of Mr. Proudfoot having been slated, were regarded by 
 the presbytery " as containing no weight in them." It was 
 further ordered that Mr. Proudfoot " be admonished and the 
 same appointment continued on him, to bo fulfilled some time 
 betw'een tlie beginning of March and the end of May next." 
 At this time, Mr. Proudfoot was appointed to preach four Sab- 
 baths in Carolina. For some reason, wiiich was satisfactory to 
 the presbytery, he remained in Carolina only a part of the time 
 specified in the appointment. 
 
 This missionary tour of Rev. James Proudfoot to Carolina 
 was made sometime between the 25th of October, 1763, and 
 the loth of April, 1704. The appointment wan made by the 
 presbytery at its meeting at Muddy Creek, on the 25th of Oc- 
 tober, 1763, and ^Ir. Proudfoot made his report to the presby- 
 tery at its meeting at Oxford, on the loth of April, 1764. So 
 far as is known, there is no datum bv which the visit of Mr. 
 Proudfoot to Carolina can be more definitely fixed. 
 
 The particular localities visited by ]SIr. Proudfoot are not 
 certainly known ; but it is probable that they were in Xorth 
 Carolina and confined to the society or societies in the Ilaw- 
 fields, and those societies which afterward constituted in part 
 the pastoral charge of Rev. John Pox'se. The congregations 
 in JS'orth Carolina of which Mr. Boyse was pastor, Avere Cod- 
 dle Creek, Gilead and Prosperity. Of these Coddle Creek is 
 certain K^ the oldest. In fact, Coddle Creek is in all probability 
 the oldest Associate Reformed congregation in the South. 
 There was in the region of country in wdiicli Coddle Creek 
 church is located, the nucleus of an Associate congregation be- 
 fore 1760. 
 
 In 1755 Braddock was defeated. This exposed the inhabit- 
 ants of Pennsylvania to the hostile attacks of the Indians. 
 To escape the cruelties of the savages, many persons came to 
 ISTorth Carolina and settled. By these refugees, mainl}-, Pres- 
 byterianism was introduced into the region of countrx' between 
 the Yadkin and Catawba rivers. It is probable that the larger 
 
ASSOCIATE PRESBYTERY. 2G3 
 
 ^number of these settlers were in connection with the Presby- 
 terian Church ; but there were in the region of countrj^ in 
 which Statesville is now situated several families in connection 
 %vith the Associate Church, and a still greater number farther 
 •south, iu Rowan county. These organized themselves into a 
 societ}' at a very early period, giving to the organization the 
 name Caudle (now Coddle) Creek. 
 
 By these it is almost certain that the petition was sent, about 
 1760, to the Associate Presbytery of Pennsylvania for " a sup- 
 ply of sermon." 
 
 From several facts, it seems that a number of petitions from 
 Carolina were sent to the Presbytery in May, 1763, or that the 
 services of more than one man were desired. This is the only 
 reasonable construction which the following minute of the 
 Presbj'tery will bear, viz: "The petition from Carolina is in- 
 compatible for them (the Presbytery) to answer at this time; 
 but that one of their number to gooiit to that part of the world 
 is all they agree upon." The meaning of this rather obscure 
 minute seems to be that either several petitions from Carolina 
 were received by tlje presbj'tery ; or if only one, then more 
 than "one of their number" was desired to labor among those 
 sending the petition. It would seem from the above minute 
 that some one was sent to preach to the vacancies in Carolina ; 
 but no mention is made of his name, nor have we any means of 
 ascertaining whether he obeyed the order of presbytery or not. 
 The presbytery met again on the 30th of August, and Rev. 
 James Proudfoot was appointed to preach in Carolina on the 
 second, third and fourth Sabbaths in September, and on the 
 first, second and third Sabbaths in October. The presbytery 
 .met again on the 25th of October, and there was presented " a 
 petition from Carolina for farther supplies." From this it 
 would seem that they had received some supplies; but that 
 they were anxious to obtain more, or that some other societies 
 in Carolina desired supplies. 
 
 It was at this meeting of the presbytery that Mr. Proudfoot 
 was admonished to be faithful, and again appointed to go to 
 Carolina. 
 
 When we take into consideration the fact that one hundred 
 and twent}' years ago there were no mail facilities by which the 
 petition of the people of Carolina could be conveyed to the As- 
 
264 HISTORY OF THE 
 
 sociate Presbytery of Pennsylvania^ we are forced to conclude- 
 that the petition was carried by individuals in connection with 
 the society sendinc^ it up. It will also be remembered that the 
 Associate Presbytery of Pennsylvania was organized on the 
 2d of Xovember, 1753; consequently, the petitions for "supply 
 of sermon " Avere sent up to it from Carolina in less than ten 
 3'ears after its organization. The only possible way by which 
 a knowledge of the existence of such an organization as the 
 Associate Presbytery of Pennsylvania could be obtained by the 
 people of Carolina was through emigrants from Pennsylvania-.. 
 ^Newspapers had at that time no circulation in any part of 
 northern South Carolina or western Xorth Carolina. There 
 were no railroads, no stage lines, and few if any post offices 
 outside of the seaport towns. All tlie facts and circumstances 
 in the case seem to indicate that there were more than one pe- 
 tition, and that Coddle Creek was one of the localities from 
 which emanated the first petitions from Carolina to the Asso- 
 ciate Presbytery of Pennsylvania for " a supply of sermon." 
 This is rendered highly probable, from the fact that many of 
 the first settlers of the Coddle Creek section of iN'orth Carolina 
 came from the resrion of countrv in which General Braddock 
 was defeated. 
 
 It is probable that Mr. Proudfoot extended his labors as far 
 south as the counties of Chester and Fairfield, South Carolina. 
 This, however, is only a conjecture based upon the fact that his 
 name was more familiar to the first generation of Seceders in 
 those counties, and held in greater esteem by them than any of 
 the first Seceder ministers who came to America. 
 
 As we advance, the darkness which envelops the early his- 
 tory of the Associate Church in the South begins to dissipate, 
 and beams of light begin to fall upon us. At the meeting of 
 the presbytery at Oxford, on the 13th of April, 1764, " two 
 petitions, one from Catawba River, Mecklenburgh county,. 
 Xorth Carolina (now Hopewell Presbyterian Church), and an- 
 other from Hawfields, were read : but no mention is made of 
 anyone having been sent to preach to the petitioners. The 
 demands made upon the presbytery were so many that only a 
 few could be met, and these only in part. The fields cultivated 
 were those contiguous to the laborers. The more distant were,, 
 for the time, practically abandoned. 
 
ASSOCIATE PRESBYTERY. 2G5 
 
 On tlie 15th of August, 1764, the Associate rresbytery iiiet 
 at Marsh Creek, Peunsj'lvania. At this meeting, "the peti- 
 tions from Carolina (those previously sent) came under consid- 
 eration," Rev. Robert Annan "was unanimously appointed 
 to set out thither immediately after the first Sabbath of Sep- 
 tember next, to be three Sabbaths at the Hawfields, and two at 
 Sugaw Creek." This appointment Mr. Annan fulfilled. 
 
 Sugaw Creek, usually called at the present time Sugar Creek^ 
 is only about three miles, in a north-eastern direction, from the 
 city of Charlotte, N. C. In this region of country, sometime 
 between 1755 and 1758, Rev. Alexander Craighead began ta 
 preach. Some time in the month of September, 1758, he was 
 installed pastor of Rocky River Church. AVhat is now Sugar, 
 or correctly, SugaAv, Creek Church, was part of Rocky River 
 congregation. Rev. Alexander Craighead was nominally in 
 connection with the Presb3'terian Church, and in this connec- 
 tion he died ; but it was only a nominal connection. In sym- 
 pathy he was inclined to both the Covenanters and the Se- 
 ceders. Of this there can be no doubt In fact, from about 
 the 3'ear 1742, or perhaps from 1741 to 1753, a period of about 
 ten years, he Avas not in regular connection with the Presbyte- 
 rian Church, althougli resting under no ecclesiastical censure. 
 During a part of this time he cooperated with the Reformed 
 Presbyterians or Covenanters. It is probable that he never 
 was regularly received into the Reformed Presbyterian Church, 
 but it is certain that he regarded himself a Covenanter, and 
 was so regarded bv the Covenanter Societies. At the general 
 meeting of the Covenanter Societies which met at Middle Oc- 
 toraro, March 4, 1744, Mr. Craighead was chosen president or 
 chairman of the meeting. Xot only so, but the congregation or 
 congregations to which he regularly j^reached was called the 
 Craigliead Society. In 1751, for some reason, not now fully 
 known, he made application to the Anti-Burgher Synod qf 
 Scotland for ministerial assistance ; but for some reason no- 
 ministers were sent to his aid. About 1753 he returned to the 
 Presbyterian Church, but he ever cherished for the Covenant- 
 ers and Associates a tender regard, and so did they for him. 
 
 It is more than probable that Mr. Craighead was, in some 
 way or other, connected with the petition addressed to the As- 
 sociate Presb^^tery of Pennsylvania from Sugaw Creek. 
 
2G6 HISTORY OF THE 
 
 In May, 1765, petitions were received by the Associate Pres- 
 bytery of Pennsylvania from the Hawfielcls and Buffalo, in 
 JSTorth Carolina, jointly craving, according to the obsolete but 
 expressive language of the times, " a supply of sermon ;" but 
 nothing is stated by which we are enabled to learn whether 
 , these petitions were granted or not. In l^ovember, 1766, a 
 petition was received by the Associate Presbytery from Craven 
 county, North Carolina. The following is the minute of the 
 presbytery respecting this petition : 
 
 The petition from Craven county, in North Carolina, came lirst under con- 
 sideration, concerning which it was agreed that Mr. Annan write to them a short 
 detail of our principles, with difference between us and other denominations of 
 Presbj^terians in America, and upon their acquiescing in them, to give tliem to 
 hope that supplies will be endeavored to be sent thitlier. 
 
 It is evident from this extract that the persons in Craven 
 county, jSTorth Carolina, who petitioned the Associate Presby- 
 tery of Pennsylvania for supplies were not in connection with 
 the Associate Church. It is barel}' possible that some of them 
 were Covenanters, but it is very probable that they all, or 
 nearly all, were in connection with the Presbyterian Church. 
 !N"o doubt this was the case in respect to several other places 
 which sent up petitions. Why they were dissatisfied with the 
 Presbyterian Church we need not inquire, only in part. All 
 that we need know is that many of the more rigid Scotch- 
 Irish Presbyterians regarded the American Presbyterian Church 
 as objectionable in some particulars. No doubt the latitudina- 
 rian notions which were beginning to be entertained by some 
 of the Presbyterian ministers constituted tlie principal objec- 
 tion. So far as is known, no Associate congregation was ever 
 organized in Craven county ; neither was any organized at 
 several other points in North Carolina to which supplies of 
 preaching were occasionally sent. If there is anything that 
 the Seceders are free from, it is proselj^ting. "With them it has 
 ever been a matter of conscience to receive individuals from 
 other Christian denominations onl}' on certificate. In addition 
 to this, there is on the statute books of the church an unre- 
 pealed law to the effect that no countenance will be shown to 
 ecclesiastical " tramps." 
 
 In November, 1767, the people of the Ilawfields, in North 
 Carolina, again petitioned for supplies, but none were granted 
 them. During the earl}^ part of the year 1768, no petitions 
 
ASSOCIATE PRESBYTERY. 267 
 
 Avere sent from the societies in the South to the presbyteiy ; 
 but in j^ovember of that year a petition from Korth Carolina 
 was received. To this petition the presbj'tery replied by di- 
 recting Rev. Thomas Clark to write to the petitioners, "advis- 
 ing them to collect some money and send to Scotland for a 
 minister." lN"othing more was heard from the societies in the 
 South until ISTovember, 1769, when another petition was pre- 
 sented from Rowan county, ISTorth Carolina. The following is 
 the action of the presbyter}^ in reference to this petition : 
 
 That Mr. Clark set out for Carolina, to continue three months and dispense 
 gospel ordinances only in the following places: One Sabbath at Deep Run; three 
 Sabbaths at Hawfields; three in Rowan county; three Sabbaths at Waxhaws; and 
 three at Sugaw Creek, and that Mr. Clark encourage the people to apply only to 
 the synod unto which this presbytery is subordinate, for ministers for them- 
 selves. 
 
 These appointments Mr. Clark filled some time between the 
 1st of May, 1770, and the 6th of l^ovember of the same year. 
 This is inferred from the fact that he was given appointments 
 in Pennsylvania until the end of April, and he was present at 
 the meeting of the presbj'tery at Oxford on the 6tli of Novem- 
 ber. 
 
 In August, 1771, some people in Mecklenburgh county, 
 ^N^orth Carolina, again petitioned for preaching ; but as it was 
 impossible for the presbytery to grant the request of the peti- 
 tioners, Rev. Messrs. Henderson, Rodgers and Smith were ap- 
 pointed to write to the people of Mecklenburgh, " advising 
 them to write home to Scotland for a minister." 
 
 During the years 1772 and 1773, petitions for supplies were 
 received by the presbytery from persons residing in N'orth 
 Carolina ; but all that could be done by the presbytery was to 
 write to them, advising them as they had done before, " to 
 write home to Scotland for a minister." 
 
 The presbytery did not, however, forget the people of ISTorth 
 •Carolina. Mr. Rodgers, pastor of Timber Ridge and connec- 
 tions in Virginia, was sent to Xorth Carolina in the fall of 
 1774. He preached, probably, in the Hawfields, and to the so- 
 cieties in Rowan county, the first, second, third and fourth 
 Sabbaths of September, and the first Sabbath of October. 
 
 In October, 1744, the Associate Presbytery met at IN'ew York. 
 At this meeting three petitions were received from North Car- 
 Molina. One was from the Hawfields. The other two were 
 
268 HISTORY or the 
 
 from places which, so far as the records show, had never before 
 sent, lip petitions to tlie Associate Presbytery. One of these 
 was from Eno, or, following the orthography of the record, 
 " Eimoe," and the other was from New^Plope, Tyron county, 
 Xorth Carolina. Both those places were in the south-eastern 
 corner of what is now Gaston county, IS'orth Carolina, near the 
 Catawba river. In 1774, all that part of jSTorth Carolina west 
 of the Catawba River, together with what now constitutes 
 several of the upper counties of South Carolina, was known as 
 Tryon county. When, then, it is said that petitions came from 
 Tryon county, it may mean either from North Carolina or South 
 Carolina. So far, however, as we have been able to discover, 
 no petition from South Carolina was ever sent to the Associate 
 Presbj'tery of Pennsjdvania. This is accounted for by the fact 
 that the members of the Associate Church, who settled in South 
 Carolina, with the exception of those in Long Cane and Cedar 
 Spring, generally came directly from Ireland and Scotland, and 
 not by way of Pennsylvania, and consequent!}^ knew nothing 
 of the Associate Presbytery of Pennsylvania. 
 
 At the meeting of the Associate Presbyter}^ of Pennsylvania 
 at Pequea, Pa., on August; 1st, 1775, petitions " craving a sup- 
 ply of sermon were presented from the counties of Mecklen- 
 burgh, Tryon and Rowan, in Xorth Carolina." 
 
 The petition from Rowan, we feel satisfied, came from Cod- 
 dle Creek and connections ; that from Mecklenburgh, from 
 Steele Creek and AVaxhaws ; and that from Tr^^on, from Ena 
 and Xew Hope, and an Associate congregation or society a 
 short distance south of Lincolnton, called Goshen, and from 
 which was formed in part what is at present Pisgah, in Gaston 
 count}^, N". C. The first settlers of the region of country in 
 which Pisgah is situated were Scotch-Irish, who first settled 
 near Gettysburg, Pa. From that point they came to what was 
 then Tr3'on county. In answer to the petitions above men- 
 tioned, the following action was taken by the presbytery : 
 ■•• Mr. Martin preach at Raphoe, 1st Sabbath of August ; at 
 Hanover, 2d Sabbath of August ; at Raphoe, 3d Sabbath of 
 August ; at Cone wa go, 4th Sabbath of August ; at Marsh Creek, 
 on the 1st and 2d Sabbaths of September; at Staunton, Va., 
 3d Sabbath of September, and thenceforward to the next meet- 
 ing supply in the different places in JSTorth Carolina where 
 there are petitions from, and longer if he finds it necessary." 
 
ASSOCIATE TRESBYTERY. 2G9 
 
 Since Mr. Martin certain]}^ came to Xortli Carolina, and as 
 there is no evidence to tlie contrary, it is taken for granted 
 that he obeyed the order of tlie presbytery to the very letter. 
 In October, 1776, Mr. Martin received a call from Fourth 
 •Creek, in Xortli Carolina. By Fourth Creek is meant what 
 was once the Presbyterian Church of tliat name, but i5 now 
 known as the Presbyterian Church of Statesville, IST. C. This 
 call the presbytery refused to sustain, because, of the inade- 
 quacy of the support promised. 
 
 It is evident, from a variety of facts, that tradition has not 
 been careful in distinguishing the two Martins who labored 
 among the Associate and Covenanter vacancies in the Caroli- 
 nas. James Martin, the Associate minister, is by tradition, al- 
 most entirely ignored. 
 
 In 1777, the ilev. Andrew Patton ^yns sent to Xortli Caro- 
 lina. For some time he preached in ]\Iecklcnburgh and adjoin- 
 ing counties, and afterwards went to the city of Charleston, S. 
 C. Of his labors in that city nothing is certainly known. He 
 was very soon charged with gross immorality, and the proba- 
 bility is, he did the cause wdiicli he was sent out to advance a 
 real injury. 
 
 In the fall of 1779, Rev. Thomas Clark preached to some of 
 the Associate congregations or societies in Xorth Carolina, 
 when on his w^ay to visit, bj^ order of presb}- teiy, that part of 
 his congregation which settled in Abbeville county, South 
 Carolina. 
 
 In 1767, a considerable portion of an Anti-Burgher congrega- 
 tion came to America. They settled in what is now Newberiy 
 county. South Carolina. In 1770, the}' were joined by their 
 pastor. Rev. John Renwick, and another portion of the con- 
 gregation. In this region of the countiy Mr. Renwick con- 
 tinued to labor until the 20th of August, 1775, when he 
 died. The societies to which Mr. Renwick principally minis- 
 tered, were those out of which grew the churches. Cannon 
 Creek, Head Spring and Prosperit}- . 
 
 It is probable that from the fall of 1779 to the summer of 
 1782, there was no Associate minister in the South, in good 
 and regular standing, except a Mr. Ronaldson, of whom noth- 
 ing is known, except that he sympathized wnth the British 
 government, and for tbis offense was forced to leave Long 
 
270 HISTORY OP THE 
 
 Cane coDaTegation, to which he was preaching, probably as- 
 stated suj-jply. He went to Georgia and became the pastor, or 
 probably only stated supply, of some congregations occupying 
 the territorj' in which Louisville is now situated ; but his tory 
 notions, or rather loyalty to the British government, becoming 
 know^i to tlie people, "his pastoral relations were," it is said, 
 "violently dissolved," which means, no doubt, the people drove 
 him away. 
 
 The war between the coloniets and the mother country was- 
 now absorbing the attention of all classes in society. Several 
 (^f the Associate preachers were chaplains in the American 
 army during the war, and the Associates and the Covenanters^ 
 to a man, espoused the cause of the colonies. Such being the 
 condition of the countrv, the Associate societies in the' South 
 were temporarily abandoned. 
 
 In the region of country between the Catawba and Broad 
 rivers, the old Covenanter, AViliiam Martin, continued to 
 preach both the gospel and resistance against the British gov- 
 ernment, until he was taken prisoner by the tories and British, 
 in the beginning of the summer of 1780.' 
 
 There were, however, during all this ])eriod, several preach- 
 ers who claimed to be ministers of the Associate Church. Of 
 these men scarely anything except their names is known, and 
 even these, in some instances, have been forgotten. The tradi- 
 tion is that they had been deposed, on account of immoral con- 
 duct — generally drunkenness and fornication. Writhing, 
 probably, under disgrace, they came to America, and at- 
 tempted to thrust themselves upon the people. In no in- 
 stance were they successful in this among the Associate peo- 
 ple, and so far as is known, their conduct became ver^' im- 
 moral, and they sunk into open profligacy. 
 
 In the spring of 1782, Rev. Thomas Clark was, at his own 
 request, released from the pastoral care of Salem congregation, 
 in !N"ew York. Soon afterward he repaired to Abbeville coun- 
 ty. South Carolina, and spent the remainder of the year 1782, 
 and the greater part of the year 1783, in laboring in the con- 
 gregations of Long Cane, Little Eun and Cedar Creek. The 
 majority of the members of these three congregations had 
 been in connection with the church of which Mr. Clark was 
 pastor in Ireland. Some time durhig the latter part of the 
 
ASSOCIATE PRESBYTERY. 2Ti' 
 
 summer of 1783 he veturned North, identified himself with 
 the Associate Reformed Church, and was elected Moderator of 
 the Synod. The following two years he labored as a mission- 
 avy amon^^ the Associate Reformed Churches in the North. 
 
 In IS'ovember, 1783, Rev. John Jamieson, a native of Scot- 
 land and member of the Eurgher Synod, came to America and 
 immediately joined the Associate Reformed Church. For a 
 period of nearly twelve months he ministered mainly in the 
 South. In May, 1785, Mr. Jamieson reported to the Associate 
 Reformed Synod that " a number of people in and about 
 Mecklenburgh and Rowan counties, North Carolina, and 
 Rocky Creek, Cannon's Creek and Long Cane, in South 
 Carolina, who are destitute of a settled ministry, desire to 
 be taken nnder the judicial care of this Synod." On hearing 
 this report, the Synod — 
 
 Eesolred, That the desire of these people be complied with, and that the 
 Second Presbytery be directed to take them under their immediate charge, and 
 that Mr. Clark and Houleston be appointed to supply the people in North and 
 South Carolina as soon in the fall as practicable. 
 
 Mr. Clark came South sometime during the latter part of the 
 year 1785, and began to labor permanently in Abbeville coun- 
 ty. South Carolina. Mr. Adam Houleston died in March,. 
 1786, without, it is supposed, having been able to fill the ap- 
 pointment of Synod. 
 
 For a period of about five years, the congregations at pres- 
 ent forming the First and Second Presbyteries of the Associate 
 Reformed Synod of the South were in connection with the 
 Second Presb3'tery of Pennsylvania. In 1785, Rev. John 
 Rodgeis settled as pastor of Timber Ridge and Old Provi- 
 dence, Virginia. These congregations also were under the 
 care of the Second Presbytery of Pennsylvania. 
 
 On the 31st of May, 1786, the Associate Reformed Synod 
 met in the city of Philadelphia. Pa. On the next day (June 
 1st), a call to Rev. Thomas Clark, with a petition from the 
 united congregations of Little Run, Long Cane and Cedar 
 Creek, '• to admit the said Mr. Clark to the pastoral charge of 
 the said congregations" was read. 
 
 Mr. Clark was at time in South Carolina, laboring among 
 the people, petitioning for his settlement as their pastor. The 
 synod directed that he continue to labor among them till pro- 
 vision be made for his resfular installment. 
 
272 HISTORY OF THE 
 
 So far as is certainl}' known, Mr. Clark was never formall}' 
 installed over Cedar Spring (called Cedar Creek formerly), 
 and Loni^ Cane. If it could be proved that lie never was in- 
 stalled pastor of these congregations there would have been 
 nothing irregular in the matter. He was regularlj" installed 
 as pastor of l>allybay, Ireland, and be as pastor and the people 
 iis members of Ballybay congregation came to America. Mr. 
 John Renwick certainly was pastor of Cannon Creek and In- 
 dian Creek, but he never was installed over that people. The 
 oldest pastorate in any of the Seceder churches in the Caro- 
 linas or Georgia is certainly that of John Renwick, in N'ew- 
 berry. The next is that of Thomas Clark, in Cedar Spring 
 and Long Cane. 
 
 It is worth}' of mention in this place that none of the terri- 
 tory south of the James River Avas, previous to 1785, included 
 within the limits of any Associate Reformed presbytery. In 
 the region of country extending from Lynchburg, A'irginia, to 
 a point man}- miles south of Jjouisville, Georgia, there were a 
 number of societies of the Associate and Covenanter faith. 
 Some were Burghers, some were Anti-Burghers, and some 
 were Covenanters. In relative strength, the Anti-Burghers 
 and Covenanters were about equal, while the Burghers were 
 generally few in number, except in Long Cane and Cedar, 
 Spring congregations, where they were decidedly in the ma- 
 jority. The tract of country occupied by these scattered soci- 
 eties was fully four hundred miles long and about fifty wide. 
 In this tract of country there were, as early as 1785, at least 
 forty societies of Seceders, and perhaps half that number of 
 Covenanters. Man}' of these consisted of only a few families. 
 The whole number of Covenanters and Seceders in connection 
 with these societies were not more, perhaps, than fifteen hun- 
 dred or two thousand. 
 
 Some of these societies had, previous to the Revolutionary 
 war, houses of worship; but the probability is that the major- 
 ity of them worshipped in private houses in the winter, and 
 in the summer under the shade of the forest. 
 
 Quite a number of these weak societies despairing, perhaps, 
 of ever being able to secure organizations of their own faith 
 and order, united with Presbyterian congregations. Some of 
 these, in after years, became dissatisfied and returned to the 
 church of their fathers; but the majority remained. 
 
ASSOCIATE PRESBYTERY. 273 
 
 Some time during the early part of the siinuner of 1788, llev. 
 •John Boyse began to preach in the congregations of Coddle 
 Creek, in Xorth Carolina, and in Eocky Creek, South Caro- 
 lina. His ecclesiastical connection was with the Associate Ee- 
 formed Presbytery of Pennsylvania. By this presbytery he 
 was licensed, in the autumn of 1787, and onlaiued in the 
 summer of 1789. Immediately after being licensed, ]Mr. Bo\'se 
 came South and began to preach to two congregations, the 
 members of which were scattered over a tract of country more 
 than one hundred miles long, and fully twenty miles wide. 
 
 It may not be out of place to remark that during the pastor- 
 ate of Mr. Boyse, it was no uncommon thing for individuals 
 to go a distance of thirty miles to church. The members of 
 Hopewell congregation were scattered all over the counties of 
 Chester and Fairfield, and several families (the Eoddeys and 
 Galloways) lived in York county. 
 
 The Associate Presb}' terians and Covenanters in the South 
 had very little, if anything at all to do in effecting the union 
 which resulted in the organization of the Associate Eeformed 
 Church. They had, no doubt, learned through Eev. Thomas 
 Clark that negotiations having a union in view were in pro- 
 gress between the Associate and Eeformed Presbyterians. To 
 the majority of the Burghers and Anti-Burghers in the South, 
 the union was agreeable, and they readily entered the Associ- 
 ate Eeformed Church. A few of the Covenanters in the South 
 went into the union church; but the majority held themselves 
 aloof from it. They kept up their society meetings and main- 
 tained their existence for a period of eight or ten years without 
 the aid of a minister. In 1790, they were visited by Eev. James 
 Eeid, a missionary sent out b}^ the Eeformed Presbyterian 
 Church of Scotland. Mr. Eeid returned in the summer of 
 1790. In 1791, Eev. Mr. McGarragh was sent to South Car- 
 olina, and in 1792, he was joined by Eev. William King. 
 Thomas Donnelly, a graduate of Glasgow, Scotland, began the 
 study of theolgy under Mr. King. He was licensed in 1799, 
 and ordained in 1801. • 
 
 For a few years, during the close of the last century and be- 
 ginning of the present, a number of Covenanter congregations 
 were organized in the South, and pastors settled over them. 
 So far as is known, these were all in South Carolina, and nearly 
 
 19 
 
274 HISTORY OF THE 
 
 all in Chester comity. As early as the year 1800, the people- 
 in connection with the Reformed Presbyterian Church began 
 to emigrate from the South. About that time a number of 
 families residing in York county, South Carolina, went to Penn- 
 sylvania. Those who lirst left the South and went North were 
 induced to take the step mainly on account of the prospective 
 increase of slavery. Soon after the close of the Revolutionary 
 war the number of negro slaves began to increase rapidly in^ 
 the upper counties of South Carolina. These were tlie counties 
 in wdiich were settled by far the greater number of the Cove- 
 nantets. The institution was at lirst unpopular with the bet- 
 ter class of citizens in every section of the State of South Car- 
 olina, and for a time it was forbidden by law in Georgia. Dur- 
 inof colonial times England forbid every restriction on the slave 
 trade. South Carolina became alarmed on account of the in- 
 crease of the negro slaves, and in ITGOattempted tores-trict the 
 number of negro slaves brought upon her soil. For this phi- 
 lanthropic eifort she received nothing save the rebuke of the 
 English government. 
 
 Prior to the Revolutionary war, there were only a few negro 
 slaves in any of the upper counties of South Carolina, or the 
 western counties of Xorth Carolina. The few that were in the 
 regions designated had been generally brought b}' their masters 
 from Virginia. The Scotch-Irish Presbyterians at lirst re- 
 garded the institution Avith horror. Gradually, they became 
 accustomed to it, and in the course of less than half a century, 
 all or nearly all, became its practical supporters. 
 
 It is probable that at the time of the surrender of Lord Corn- 
 wallis there were not one hundred negroes owned by all the 
 members of the Seceder and Covenanter churches in the South. 
 As «arly as the beginning of the present century, a few of both 
 these branches of the church purchased slaves; but in 1800 the 
 bod}' of both Seceders and Covenanters le South w^ere de- 
 cidedly opposed to slavery. AVith the annual growth of 
 slavery, the annual emigration of the Coveianters increased. 
 Some of those who had become owners of negroes manumitted 
 them, while others who had less conscientious scruples on the 
 subject of slavery, or having a greater thirst ior gold, sold their 
 slaves and invested the money in the rich lands of the north- 
 w^est. * 
 
ASSOCIATE PRESBYTERY. 275 
 
 There were, at various times since the organization of the 
 Associate Reformed Church, about a dozen of Covenanter min- 
 isters who settled and labored as pastors in South Carolina. 
 The field of their labors was mainly included by the counties 
 of Fairfield, Chester, Xewberry and York. Thej^are all gone. 
 The dust of four of these faithful ministers of the ISTew Testa- 
 ment sleeps in the old Brick Church grave yard on Rocky 
 creek, in Chester county. South Carolina. The last Covenanter 
 minister who settled in South Carolina was Thomas Donnelly. 
 He finished his earthly labors on the 28th of Xovember, 1847. 
 All the Covenanters are gone from the South. The greater 
 part emigrated to the north-western states, and the rest are all 
 dead. Their children and grandchildren, who remained in the 
 South, are o-enerally members of the Associate Reformed 
 Church. Some, however, are found in the Presbyterian Church, 
 and a few in the Methodist. 
 
 ii.'Q 
 
276 HISTOUY OF THE 
 
 CHAPTER XVIII. 
 
 F AC TS OF THE LAST CHAPTER- Petitions to the Presbyterian Church— Pres- 
 byterian Missionaries — The Coudusion Likely to be Reached — First Presbyte- 
 rian Minister Sent to North Carolina — Presbyterian Settlers of North Caro- 
 lina — Cape Fear Settlers— Scotch Settlers of 1746-47 — Their History — Battle 
 of Culloden — Duke of Cumberland — George 11. — The Scotch and, the Pre- 
 tender — Conditions on which the Prisoners were Pardoned — Bladen County 
 Settlement — Other Scotch and Scotch-Irish Settlements — The Harmony of 
 the Presbyterians, Associates and Covenanters in North Carolina — Effects of 
 the Difficulties with England — The Lay Members of the Church of Scotland 
 Always Friendly — Soundness in the Faith — In What it Consisted — Introduc- 
 tion of AVatts' Imitation of the Psalms — Its Effects — The Scotch-Irish of 
 North Carolina — Two Classes of Scotch-Irish — Their Origin and Difference — 
 The Frequency of Petitions from Virginia and North Carolina — The Asso- 
 ciate Presbytery of Pennsylvania — From Whom These Petitions Came — Not 
 Presbyterians — Associates in Virginia — Their Location — Coalesce with the 
 Presbyterian Church. 
 
 Tho facts respecting the early history of the Associate Church 
 in Carolina, narrated in the precedin2j chapter, deserve more 
 than a simple statement. They were gathered almost entirel}' 
 from the manuscript minutes of the Associate Presbytery of 
 Pennsylvania, and from the manuscript minutes of the original 
 Associate Reformed Synod. These two documents, taken to- 
 gether, cover a period of nearly half a century, and contain the 
 whole of the history of the Associate and Associate Reformed 
 denominations during their infancy. So far as facts are con- 
 cerned, they are reliable. 
 
 Those who are familiar with the documentary history of the 
 Presbyterian Church cannot but be impressed with the great 
 similarity in the facts recorded in the minutes of the Presby- 
 terian Churcli courts in reference to petitions from Xorth Caro- 
 lina and those facts mentioned in the last chapter. From 
 nearly all the places in Carolina sending up petitions to the 
 Associate Presbytery of Pennsylvania, petitions were sent to 
 the ecclesiastical courts of the Presbyterian Church. Ministers 
 in connection with the Presbyterian Churcli preached at the 
 Hawfields, at Coddle Creek, at Sugaw Creek, at New Hope, at 
 
ASSOCIATE PRESBYTERY. 2T1 
 
 Eno and at Goshen, probably before Proudfoot, Annan, Ma- 
 son, Martin, Patten, Rodgers and Clark, and certainl\^ daring 
 the time they were preaching at these places. 
 
 To the o-eneral reader this no doubt appears strange, and 
 withont an explanation he is ready to come to an erroneous 
 conclusion. Is it possible that these petitioners from N'orth 
 Carolina were ecclesiastical coquettes? Had they buried the 
 AVestminster Confession of Faith, discarded all creed and con- 
 fessions, broken down all denominational barriers, and reached 
 that point in ecclesiastical decline when they could unite with 
 an}?" party ? An imperfect knowledge of the facts and circum- 
 stances in their case might lead to such a conclusion, but it 
 would be grossly erroneous. 
 
 So far as is certainly known, the first Presbyterian clergy- 
 man who preached in Xorth Carolina was Rev. AVilliam Rob- 
 inson. Tie spent the winter of 1742-43 in missionating in the 
 region of country east of Yadkin river, extending his labors 
 as far as the Pedee, in South Carolina. 
 
 Previous to the visit of Mr. Robinson there were, in various 
 sections of the State of ]^orth Carolina, a considerable number 
 of Scotch and Scotch-Irish settlers. These were all Presbyte- 
 rians, either by profession or by education. Previous to P729 
 there were a few Scotch fettled on the Cape Fear River. These 
 were all Covenanters who had fied from great tribulation in 
 their native land, and come to .the wilds of America, that they 
 might be permitted to worship God in peace and quiet. In 
 1746 and 1747, a very large number of Scotch came to Xortli 
 Carolina and settled in old Bladen county. The history of 
 these people is touchingly interesting. It might be written in 
 tears. 
 
 On tlie 16th of April, 1746, was fought the battle of Cullo- 
 den. The English forces, under the Duke of Cumberland, 
 were victorious, and the fortunes of Charles Edward Stuart, 
 the young Pretender, were ruined, and his hopes of empire for- 
 ever crushed. Many of the Scotch, forgetting that the Stuarts 
 w^ere Catholics and the Scotch Protestants, and for the moment 
 remembering only that the Stuarts were Scotch, espoused not 
 the cause of the Pretender, but the Pretender himself. 
 
 They made a sad mistake. We may pity them, but we dare 
 not censure them. Their love for their country was genuine, 
 but too stroncr. 
 
278 HISTORY or the 
 
 Those sectious of Scotland which had declared for the Pre- 
 tender Avere, by the conqueror, swept with the besom of de- 
 struction. This done, the Duke of Cumberland returned to 
 London to be honored as a conqueror and over afterward de- 
 spised for his brutality towards the conquered. The Duke 
 intended to put all the prisoners to death. The King, how- 
 ever, was more merciful, and prc.posed to pardon a laro;e num- 
 ber upon condition that they would take the oath of allegiance 
 to the House of Hanover, and then emigrate to the American 
 plantations. 
 
 The condition was accepted, and during the years 1746 and 
 1747 several ship loads of these generous and brave, 'but ill- 
 advised and unfortunate people, landed in the region of coun- 
 try embraced l)y the counties of Kortli Carolina watered by the 
 Cape Fear and Little Pedee Rivers. To these people the Rev. 
 James Campbell, a native of Scotland, began to preach in 1757. 
 This settlement, in old Bladen county, is the oldest Presbyte- 
 rian settlement in Xorth Carolina, and James Campbell was 
 the lirst ordained Presbyterian minister who settled in the 
 State. 
 
 Several years previous to the defeat of General Braddock, 
 many Scotch-Irish Presbyterian families had emigrated from 
 Pennsylvania and Virginia and settled in the region of Xorth 
 Carolina, from which were addressed petitions both to the As- 
 sociate Presbytery of Pennsylvania, and to the synods and 
 presbyteries in connection with the Presbyterian Church. 
 
 The people sending up these petitions were all l^resbyterians 
 of the Scotch or Scotch-Irish t3'pe. According to a nomencla- 
 ture devised b}- themselves, and by common consent adopted, 
 they were known and recognized as Presbyterians, Associates 
 •or Seceders, and Reformed Presbyterians or Covenanters. 
 
 Numerical]}', it is probable the Presbyterians were the stron- 
 gest, and the Covenanters the weakest. The difference in num- 
 bers in some sections of the country, between the Associates 
 and the Presbyterians was scarcely perceptible. The peculiar cir- 
 cumstances by which these people, in common with the people 
 of the whole country, were surrounded, had much to do in 
 causing them to forget those peculiar differences which rent 
 into fragments the Church of Scotland, the mother of them 
 all. 
 
ASSOCIATE PRESBYTERY. 279 
 
 111 Xortli Carolina there were no patrons ; neither were there 
 any burgess oaths or patronage laws. They all loved the 
 Church of Scotland. Properly speaking, none of them had 
 seceded from it, and for it they all had suffered much, and 
 were willing, if necessary, to suffer more. 
 
 As time rolled on and events developed, fraternal love was 
 increased. By whatever different names they had been called, 
 and whatever were their former prejudices, they were now 
 brethren. Presbyterians, Seccders and Covenanters were will- 
 ing to worshijt God under the same roof, and hear tlie same 
 man preach. In addition to the above, it may be added that 
 however violent some of the ministers of the different branches 
 of the Church of Scotland may have been in their opposition 
 to each other, the strict lay members of the Church of Scot- 
 land were ever the warm friends of both the Seceders and Cov- 
 enanters, and for the Church of Scotland, pure and uncorrupted, 
 neither Seceders nor Covenanters ever lost any of their first 
 love. 
 
 Such being the case, it was customary for Presbyterians, Se- 
 ceders and Covenanters, in various sections of America, to 
 unite in applications to the different church courts, for, as it 
 was then said, " a supplj^ of sermon." 
 
 In these ]^ortli Carolina Societies, as in some of those in 
 South Carolina, the people were not particular whether the 
 pireacher was in connection with the Presbyterian Church, with 
 the Associate Church, or witii the Covenanters. Thej^ were, 
 however, particnlar that he be a Presbyterian and sound in the 
 faith ; which meant that he was ready and willing to subscribe 
 to the doctrines contained in the AVestminster Confession of 
 Faith, and the Catechisms, Larger and Shorter. 
 
 The Presbyterian Church, b}' allowing the u'^e of Watts' ver- 
 sion or " imitation "' of the Psalms, perpetuated the Associate 
 Reformed Church in the South. Had this not been done, it is 
 almost certain that after the Eevolutionaiy War, the two de- 
 nominations would have, in at least the majority of cases, co- 
 alesced. 
 
 It is also probable that had the Associate Reformed Church 
 been able to supply the people with the ordinances of God's 
 house, a considerable number of Presbyterian congregations 
 >would have withdrawn and united with the Associate Re- 
 
280 HISTORY OF THE 
 
 formed Church when the change was made in psahiiody. As 
 it was, parts of several congregations did withdraw and organ- 
 ize Associate Reformed congregations. 
 
 In doctrine and form of worship, all the branches of the 
 Presbyterian Church in Xorth Carolina, prior to the change in 
 psalmody, were identical. Such was not the case in the States 
 farther north. This is accounted for, in part, at least, by the 
 fact that the Presbyterian settlers of western North Carolina 
 were the descendants of those who fled from Scotland to Ire- 
 land during the period which immediately preceded the reign 
 of "William of Orange. They are known in history as Scotch- 
 Irish — a name wliich is, as near as can be, a synonym of Pres- 
 byterian. 
 
 Between the descendants of the Scotch who emigrated to 
 Ireland during the reigns of James I. and his successor, and 
 the descendants of those who emigrated during the reigns 'of 
 Charles 11. and James II., there was a marked ditt'erence. Both 
 were appropriately called Scotch-Irish; but in the former a 
 residence of fully three-quarters of a century in the Emerald 
 Isle had produced great changes. They, had lost much of the 
 Scotch type of Presbyterianism. Tlioy exhibited a fair exam- 
 ple of Irish Presbyterianism, which, so far as purity of doctrine 
 and rigidity in Scriptural modes of worshii-* are concerned, was 
 next of kin to Scotch Presbyterianism. 
 
 For a period of about twenty years, or from 1702 to 1779, 
 petitions were sent to the Associate Presbytery of Pennsyl- 
 vania by persons living in parts of Virginia and Xorth Caro- 
 lina for "a suppl}^ of sermon." The Presbytery often met six 
 times, and never less than four times, annuall}'. With only a 
 few exceptions, petitions " for a supply of sermon '*' were read 
 at ever}' meeting, either from Virginia or Xorth Carolina. At 
 the same meeting there were frequently read petitions from 
 four or five counties in Virginia, and from as manj' in North 
 Carolina. 
 
 It is scarcely possible that the persons sending up these peti- 
 tions were all members of the Presbyterian Church. Had this 
 been the case, these petitions would have in all probability 
 been answered, as was the petition from some persons in Craven 
 county, North Carolina. Some members of the Presbyterj- 
 would have been appointed, as was done in that case, to write- 
 
ASSOCIATE PRESBYTERY. 281 
 
 to the petitioners, giving them a clear statement of the particu- 
 lars in which the Associate Presbytery diftered from other 
 Presbyterians in America, and promising to send them supplies 
 if they would agree to acquiesce with the Presbytery. This 
 was not done, except in the case of the petition from Craven 
 county. Consequently, we may safely conclude that the peti- 
 tions came from adherents to the Associate Presbyterian Church. 
 Such being the case, we are w^arranted in concluding that in 
 that portion of Virginia, west of the Blue Ridge, there were 
 certainl^^, as early as 1762 — perhaps several years prior to this — 
 a number of congregations or societies in connection with the 
 Associate Church. They were not all confined to this region. 
 Petitions were sent to the Presbytery from "Westmoreland 
 county, and from the " mouth of the James River." Prior 
 to the Revolutionary Avar, a number of these societies had 
 houses of worship, but how many cannot now be correctly as- 
 certained. 
 
 All of these Associate congregations in Virginia, except 
 about half a dozen, gradually coalesced with the Presbyterian 
 Church. Here and there, at long intervals, may be found in 
 what is West Virginia, a few old persons unknown to history, 
 who still cherish for the church of their youth an ardent at- 
 tachment. The old houses of worship have gone to decay^ 
 and except in a few instances, their very sites have been for- 
 gotten. 
 
282 HISTORY OF THE 
 
 CHAPTER XIX. 
 
 EMIGRATION, AFTER THE WAR, FROM IRELAND— The Old Irish Volun- 
 teer — Emigrants from the Churches of Ballynahinch, Killeleagh and Aho- 
 ghil — Their Certificates — Emigrants Settle in South Carolina — Rev. Peter 
 McMullan Comes to America — David Bothwell and James Rogers Land at 
 Charleston, December 25, 1789 — Bothwell Goes to Queenstown. Rogers to 
 Fairfield — Presbytery of the Carolinas and Georgia Constituted — Members 
 Present — Congregations Under Its Supervision — Their Names — Dr. Clark 
 Clothes Himself in Caiaonical Robes — Number of Communicants — Burghers 
 and Anti-Burghers Coalesce — Covenanters Stand Aloof — Character of the 
 Congregations — Dr. Clark Dies — Rogers Ordained and Installed — Blackstock 
 Arrives — Boyse Dies — McMullan Settles at Due "West, Blackstock at Neely's 
 Creek — John Hemphill Settles at Hopewell, and McKnight at Coddle Ci-eek — 
 Dixon Settles at King's Mountain. Turkey Creek and Bullock's Creek — Alex- 
 ander Porter Settles in Dr. Clark's Old Charge — Charges Brought Against 
 Mr. McMullan — McMullan Suspended — Division of the Presbytery — Broad 
 River the Dividing Line — James McGill Licensed — David Bothwell Dies. 
 1801— Mr. McMullan Restored at Sharon— Nature of Mr. McMuUan's Diffi- 
 culty — Messrs. McMullan and Dixon Decline the Authority of the Associate 
 Reformed Church — 'Apjily to the Associate Church — Organized into a Pres- 
 bytery, 1803— Members of the Presbytery— The McMuUan-Dixon Contro- 
 versy. 
 
 Almost immediately after the close of the Revolutionary 
 Avar, the tide of immigration began to pour the distressed and 
 oppressed inhabitants of every government of Europe into free 
 America. Man}" Protestants of Ireland, sick at heart on ac- 
 count of grievances, both political and ecclesiastical, left the 
 bogs of Deny and Antrim, crossed the Atlantic and sat down 
 in poverty, but glad at heart in the wild woods of the Sunny 
 South. Mail}' and potent were the reasons w^hich induced the 
 Seceders of Ireland to leave their native land and seek on the 
 western side of the Atlantic a home. Upon many of them 
 poverty pressed like a millstone, and derision pointed at them 
 the finger of scorn and contempt. Panting for libert}', they 
 left the land whose sea-beaten, shores the}' loved, but whose 
 hardships they could no longer endure. 
 
 In the winter of 1788-89, several hundred Seceders left Ire- 
 land and came to South Carolina. They sailed in the Old Irish 
 Volunteer^ and landed, in the city of Charleston about the last 
 
ASSOCIATE PRESBYTERY. 283 
 
 of January or first of February, 1789. From this point they 
 sought homes in different sections of the State. A few went to 
 join their relations in Williamsburg county. For the greater 
 number the counties of Lancaster, Chester and Fairfield had 
 special attractions. Some of them found homes in York ; a 
 few settled in Lincoln county, Xorth Carolina, and the re- 
 mainder joined friends and relatives in Abbeville county, South 
 Carolina. They broug'ht certificates from the Church Sessions 
 of Ballynahinch, Killeleagh and Ahoghil. Two of these cer- 
 tificates — possibly more — are still preserved. 
 
 On the 23d of May, 1789, the Fii-st Presbyterj- of Pennsyl- 
 Tania reported to the Associate Reformed Synod that they had 
 licensed Mr. John Boyse to preach the gospel, and that he had 
 received a call frcTm the united congregations of Coddle Creek,- 
 in yorth Carolina, and Hocky Creek, in South Carolina, which 
 he had accepted. From this it seems that the original name 
 of IIo})ewell, in Chester county. South Carolina, was Rockv 
 Creek, and that Gilead and Prosperity were afterward added 
 to the pastoral charge of Mr. Boyse. At the same time it was 
 reported that Mr. Boyse had received and accepted the call 
 from Coddle Creek and Rocky Creek (now Hopewell), " a pe- 
 tition -was read fron Union congregation on Fishing Creek, 
 praj'ing for the settlement of a gospel minister among them."' 
 At the meeting of the Synod, in May, 1790, the Presbytery of 
 Pennsylvania reported that "they had on the first of July, 
 1789, ordained ]Mr. John Boyse as pastor of the united congre- 
 gations of Coddle Creek, in Xorth Carolina, and Rocky Creek, 
 in South Carolina." This is further evidence that the congre- 
 gations of Gilead and Prosperit}- were not at first included in 
 the pastoral charge of Mr. Boyse, and that the original name 
 of Hopewell was Rocky Creek. 
 
 It may not be out of place to remark, in this connection, that 
 about the time of which we are speaking, the names of con- 
 gregations were, in manj- instances, changed. Rocky Creek 
 Meeting House became Union ; Little Run became Little River ; 
 and Cedar Creek was changed to the present Cedar Spring. 
 • From the minutes, it appears that in 1787, a call was pre- 
 sented to Rev. John Jamieson from the congregations of Coddle 
 Creek and Hopewell, in Xorth Carolina. Without some ex- 
 planation, the reader might be led to suppose that the Hope- 
 
284 HISTORY OF THE 
 
 well here inentioned was the Hopewell iu Chester count}^ 
 South Carolina. Such, however, is not the case. Previous to 
 the settlement of !Mr. Hemphill, there was no such a place as 
 Hopewell, the name of the church being Rocky Creek. The 
 Hopewell, which in conjunction with Coddle Creek, presented in 
 1787 a call to the Rev. John Jamieson, was the Presbyterian 
 church which still bears that name. It is situated in Mecklen- 
 burgh county, Xorth Carolina, west from Davidson College 
 about ten miles, and about two miles east from the Catawba 
 river. Mr. Jamieson was at at that time pastor of Big Spring 
 congregation, in Pennsylvania, and "had no inclination to 
 move." Hence the call from Coddle Creek and Hopewell, !N"orth 
 Carolina was not acce[>ted. 
 
 At this time, 1789, there were, in all the territory south of 
 the James river, only two Associate Reformed ministers — Rev. 
 Thomas Clark, pastor of Cedar Creek, Little Run and Long 
 Cane; and Rev. John Boyse, stated supply and pastor-elect 
 of Rocky Creek, in South Carolina, and of Coddle Creek, in 
 Is'orth Carolina. 
 
 Some time during the year 1780, the Rev. Peter MeMuUan, 
 pastor of the Anti-Burgher congregation of xVhoghil, Ireland, 
 came to America. During the succeeding autumn and winter 
 he missionated among the churches within tlie bounds of what 
 is now the First Presbytery. 
 
 On the 25th of December, 1789, Rev. David Both well, an 
 ordained minister, and James Rogers, a licentiate, landed in 
 the city of Charleston, South Carolina. David Bothwell was 
 sent to America in answer to a petition addressed by the Se- 
 ceders in the vicinity of Queensborough, Georgia, to the Pres- 
 bytery of Monaghan, Ireland. It is probable that David Both- 
 well set out, immediately on landing at Charleston, for Queens- 
 borough. James Rogers says, in his autobiography : '^ I re- 
 mained two weeks in Charleston, at Alexander Robinson's, and 
 then went into the back county of Fairfield, where my uncle, 
 James Gray, resided." Having remained a few Sabbaths in 
 Fairfield, he went to Long Cane. Here, on the 21th of Feb- 
 ruary, 1790, the Presbytery of the Carolinas and Georgia 
 was oro-anized. The followino- is the ecclesiastical procedure 
 in reference to the formation of the Presbytery of the Caro- 
 linas and Georgia: 
 
ASSOCIATE PRESBYTERY. 285 
 
 At tlie meeting of the Associate Reformed Synod at Pliila- 
 deipliia, on the 20th of May, 1789, a letter was received from 
 Rev, Thomas Clark, in which he reported that he and jNIr. 
 John JLJoyse had held a conference with Ivev. Peter McMullan, 
 lately from Ireland, and that after prayerfully consider ino- the 
 matter, Mr. McMullan " had agreed to join in communion 
 with the Synod." This led to the following action : On mo- 
 tion, 
 
 Resolved, That the Rev. Thomas Clark, Rev. Peter McMullan, of South Caro- 
 lina, together with Mr. John Boyse, probationer, who is to be ordained this 
 summer, be authorized to form themselves into a presbyterj' under the inspec- 
 tion of this Synod, as soon as convenient. 
 
 Incidentally, there is hrouglit to our notice a fact which 
 may as well be mentioned here as elsewhere. When Mr. 
 John Boyse was granted, the privilege of taking part in the 
 organization of the Presbytery of the Carolinas and Georgia, 
 it was upon the expressed condition that he be ordained pastor 
 of the united congregations of Coddle Creek and Rocky Creek. 
 Such a thing as ordaining a licentiate sine titiilo, or in other 
 words, ordaining a probationer before he received a call and 
 signified to his presbytery his acceptance uf the call, had no 
 existence among the early Associate Reformed fathers. The 
 name of a probationer was never entered on the roll of Synod, 
 and there were no presbyters among the preaching elders but 
 pastors. Preaching elder, pastor and presbyter meant the 
 same thing. 
 
 In May, 1790, the First Presbyterj- of Pennsylvania reported 
 that " in consequence of tlie two calls from the Carolinas to 
 Mr. John Bo^-se, a probationer under the care of said presby- 
 tery, he was ordained on July 1st, 1789, as pastor of the united 
 congregations of Coddle Creek, in Xorth Carolina, and Rocky 
 Creek, in South Carolina." So soon as this report was made, 
 a resolution was offered and adopted, that " the name of the 
 Rev. John Boyse be added to the Synod roll, and that he be 
 invited to take his seat in Synod, which he did accordingly." 
 
 When the Presbytery of the Carolinas and Georgia was or- 
 ganized at Long Cane, Abbeville county. South Carolina, on 
 the 24th of February, 1790, there were present and took part 
 in the ceremonies, and entered into the organization, Thomas 
 Clark, Peter McMullan, John Boyse and Bavid Bothwel], or- 
 
286 HISTORY OF THE 
 
 dained ministers; and James McBride and AVilliam Dunlapy 
 rulino; elders. James Rogers was present as a probationer, 
 but his name was not entered on the roll. The territory over 
 which tliis presbytery assumed ecclesiastical jurisdiction, un- 
 der the King and Head of the Church, was very extensive. It 
 embraced three large States — the two Carolinas and Georgia. 
 In reality there was only a small part of this vast scope of 
 country occupied by the peoj^le over whom the jn'esbytery 
 claimed to exercise supervison. 
 
 The name of the Associate Reformed congregations, at the 
 tim.e of the organization of the Pkesbytery of the Carolinas 
 AXD Georgia will, no doubt, be a matter of interest to the 
 members of the Associate Reformed Church ; at any rate they 
 should l)e preserved as a memento of the past. For tliTs rea- 
 son they are here inserted. 
 
 In Xorth Carolina there were fourteen, viz.: Ilawiields, 
 Eno, Goshen, Fourth Creek (now Statesville), Coddle Creek, 
 Xew Hope, Gilead, Prosperity, Rock Springs, Xew Stirling, 
 ]S'ew Perth, Sard is. Providence and Waxhaw. 
 
 In South Carolina there were twenty-two, viz.: Ebenezer 
 (in York county), Steel Creek (now Blackstock), ISTeely's 
 (h*eek, Ebenezer (in Fairfield county), Rocky Creek (now 
 Hopewell), Rock}' Creek Meeting-house (now Union), Ebene- 
 zer (now ISTew Hope), Indian Creek (now King's Creek), 
 Cannon Creek, Prosperity, Cedar Creek (now Cedar Spring), 
 Long Cane, Little Run (now Little River, in Abbeville count}-), 
 Rocky Springs (in Abbeville county), Gencrostee, Duet's Cor- 
 iier (now Due AVest Corner), Diamond Hill, Crystal Spring 
 Rocky Spring (in Anderson county). Little River (in Laurens 
 county), AVarrior's Creek (in Laurens county), and city of 
 Charleston. 
 
 In Georgia there were eight, viz: Queensborough, Buck 
 Head, Big Creek, Joppa, Poplar Springs, Tweuty-Six-Mile 
 Creek, Eighteen-Mile Creek, and Rayburn's Creek. In all, 
 forty-three. 
 
 It is probable that there were other preaching points, but 
 their names are lost in the wreck of the past. 
 
 At some of these points there were houses of worship — very 
 common, rude log cabins, without either chimney, stove or 
 seats. The debris of some of these primitive buildings still 
 
ASSOCIATE PRESBYTERY. 28T' 
 
 remain as interesting monuments of the trials and triumphs, 
 hardships and patient endurance, of our sainted ancestors. 
 
 The organization of the Presbytery of the Carolixas and 
 Georgia ^vas to Revs. Clark and Eoyse an event for which they 
 had labored arduously and prayed devoutly. Its consumma- 
 tion iilled their minds with joy. Tradition has handed down 
 the fact that on the day after the organization, Mr. Clark, then 
 a little more than sixty-nine years of age, came to the church 
 clad in canonical robes. The people gazed with wild astonish- 
 ment. On inquiry why he had laid aside his plain apparel and 
 attired himself in a powdered wig, cocked hat and clergyman's 
 gown, he replied that it was in commemoration of the organi- 
 zation of the presbytcr3\ 
 
 The whole number of communicants within the bounds of 
 the Presbytery of the Carolinas and Georgia, at the time of its 
 organization, cannot be accurately ascertained. In some old 
 documents which have been preserved, the number of families 
 is stated as Jive hundred and tifty, and the number of commu- 
 nicants as eight hundred and forty ; but not more than one- 
 half the congregations are reported. 
 
 In all these congregations there were Burghers and Anti- 
 Burghei's, and in many of them a few Covenanters. The 
 Burghers and Anti-Burghers who had come to America pre- 
 vious to the Eevolutionarj^ War, readily coalesced, and » went 
 into the Associate Eeformed Church. The Burghers who 
 came to America after the war, also joined the Associate Re- 
 formed Church without any hesitancy ; but the Anti-Burghers 
 for a time hesitated. Ultimately all of them, or nearly all, 
 went into the recently-organized church, but they did so, in 
 many instances, with great reluctance. Some of them first 
 made application to the Covenanter Societies, but Avere required 
 to make some acknowdedgments or explanations before they 
 Avould be admitted. This they refused to do, and as the best 
 they could do, or would do, under the circumstances, they co- 
 alesced with the Associate Reformed Church. Tiiey remained 
 in the Associate Reformed Church for a period of more than 
 ten years, and then, as the sequel will show, a very large num- 
 ber of the Societies withdrew and joined the Associate Church. 
 
 "When we consider all the circumstances by which the Asso- 
 ciate Reformed Presbyterj- of the Carolinas and Georgia was 
 
ti8» HISTORY OF THE 
 
 surrouiided, wLeii it began its existence, we are at a loss to 
 say wliether the prospects were bright or gloomy. There 
 were certainly more than forty Societies to be watched over by 
 four ordained ministers and one probationer. Tlie probationer 
 was a boy witliout experience, and Thomas Clark was an old 
 man, worn ont with trials, cares and labors, and a third was a 
 diseased man. These societies were scattered over a long and 
 wide belt of country, and with the exception of a very few, 
 *' none of them," in the language of James Rogers, " were fixed 
 in a congregational way." Generally, the people were poor. 
 The common comforts of the present day would have been re- 
 garded 1)3' them as the most extravagant luxuries. The coun- 
 try was covered with the virgin forest, and, except at long- 
 intervals, Avas inhabited only In* wild beasts. The sturdy 
 Scotch-Irish immigrants, rejoicing in the freedom of the land 
 of their adoption, went to work Avith a determination, by the 
 blessing of Heaven, to succeed, and in due time their efforts 
 were rewarded with an abundance of the necessaries and com- 
 forts of life. 
 
 The ministers went to work in earnest. They preached and 
 prayed, and the blessing of the-King and Head of the Church 
 attended their labors. Good old Thomas Clark continued to 
 go in and out before the people of Cedar Spring and Long- 
 Cane, until the 26th of December, 1792, wlien he " came to his 
 grave in full age, like as a shock of corn cometh in his season." 
 David Both well, immediately after the organization of the 
 Presbytery, repaired to Georgia and settled as pastor of Buck 
 Head and Big Creek congregations. On the 25th of December, 
 1792, one day before the earthly labors of Rev. Thomas Clark 
 were brought to a close. Rev. William Blackstock landed in 
 Charleston, South Carolina. Rev. James Rogers missionated 
 among the Societies until the 23d of February, 1791, when he 
 was ordained and installed pastor of Little River, Cannon's 
 Creek and Indian Creek congregations. This was the first 
 ordination and installation services in which the Presbytery of 
 the Carolinas and Georgia engaged, of which there is a record. 
 The ordination sermon was preached by Rev. Peter McMullan 
 and the charge, probably to both people and pastor, was deliv- 
 ered by Rev. Thomas Clark. The installation of Rev, John 
 
ASSOCIATE PRESBYTERY. 289 
 
 Boyse, as pastor of Rocky Creek and Coddle Creek, was, accord- 
 ing to tradition, eflected some time durino- the year 1790 ; but 
 of this we liave no certain account. 
 
 On the 18th of JMarclj, 1793, Rev. John Boyse died. In this 
 there was something touchingly sad. Thomas Clark and John 
 Boyse were the main instruments, in the hands of God, in or- 
 ganizing the Presbytery of the Carolinas and Georgia. In 
 three years and one month, lacking but a few days after the 
 accomplishment of the cherished objects of their hearts, both 
 were translated from the church militant. Boyse lingered on 
 the shores of time less than three months after Clark had 
 crossed the river. Clark was an old man, full of j-ears. Boyse 
 was in the prime of life. God's providences are always risrht, 
 but often mysterious. 
 
 God's providential dealings with the Church demonstrate 
 that men, however eminent for their piety and learning, or 
 however zealous and self-sacrificing they may be in gathering 
 together the dispersed of Israel and in building up the waste 
 places of Zion, are only instruments guided and controlled by 
 the Holy Spirit. 
 
 The perpetuity of Christ's Kingdom is not dependent upon 
 the life or labors of any particular man. To short-sighted 
 mortals the verj^ existence of the Presbytery of the Carolinas 
 and Georgia appeared, no doubt, to depend upon Thomas 
 Clark and John Boyse. They were mistaken. God, in due 
 time, raised up other laborers to take their places, and the 
 good work which they began has" b}' others been carried on 
 until the present day. 
 
 In the spring of 1794, Rev. Peter McMullan was settled as 
 pastor of Due West Corner, and on the 8th of June, of the 
 same year, Rev. WiUiam Blackstock was ordained and in- 
 stalled pastor of Steele Creek, (now Blackstock), Ebenezer and 
 ]!^eely's Creek. The pastoral charges made vacant by the death 
 of Messrs. Clark and Boyse remained in this condition for 
 several years. During this period they received only occa- 
 sional supplies. On the 19th of September, 1796, Rev. John 
 Hemphill was installed pastor of Hopewell, Union and Little 
 River (now Xew Hope), and in 1797, Rev. James McKnight 
 was installed pastor of Coddle Creek, Gilead and Prosperity. 
 "Thus in the short space of four years after the organization of 
 
 20 
 
290 HISTORY OF THE 
 
 the presbytery, the original cliarge of Mr. 13oyse was divided' 
 and placed under the pastoral care of two able ministers of the 
 gospel. 
 
 In 1795, Mr. William Dixon was licensed, and on the oth of 
 June, 1797, he was, at Bullock's Creek (now^ Sharon), ordained 
 and installed pastor of King's Mountain, in Gaston county^ 
 North Carolina, and Turkey Creek and Bullock's Creek (now: 
 Sharon), in York county. South Carolina. 
 
 On the 2d of April, 1798, Rev. Alexander Porter, a gradu- 
 ate of Dickinson College, was ordained and installed pastor of 
 Cedar Spring and Long Cane congregations. 
 
 There were now (1798) in the Presbyter}' of the Carolinas 
 and Georgia, eight settled pastors, viz. : James Rogers, Wil- 
 liam Blackstock, Peter McMullan, John Ilempliill, James Mc- 
 Knight, Alexander Porter and William Dixon. All of them, 
 except James McKnight and Alexander Porter, were born iiL 
 Ireland, and all except Ilomphill, McKnight and Porter, had 
 received their collegiate edncation at Glasgow, Scotland. 
 Rogers and Porter were Burghers ; Hemphill was a Cove- 
 nanter, and the other five were Anti-Burghers by education, 
 and profession. 
 
 The basis upon which these coalesced was the AVestminister 
 Confession of Faith. All parties — Burghers. Anti-Burghers 
 and Covenanters — now enjoyed in the Carolinas and Georgia 
 those privileges for which they and their ancestors had been 
 earnestly contending and patiently suffering for more than one 
 hundred years. God w^as smiling upon their efforts and caus- 
 ing them to forget all the hardships through which they had 
 passed. Troubles, however, soon came, and the joy of the Pres- 
 bytery was turned into sorrow. In its infancy it was called 
 upon to lament the death of the venerable Clark and the love- 
 ly Boyse ; but now a greater trial awaits it. In the spring of 
 1798 charges were presented to the presbytery against Rev. 
 Peter McMullan. In these charges, which partook rather of 
 the nature of a complaint, it was stated that Mr. McMullan 
 was guiltj'' of intoxication, of profane swearing, and of col- 
 lecting money for the purpose of purchasing "• Brown's Self- 
 Interpreting Bible," and appropriating the money to his own 
 use ; and in addition to this, contracting debts which he did. 
 not pay promptly. 
 
ASSOCIATE PRESBYTERY. 291 
 
 The immediate result which flowed from these offenses was 
 that on the 13th of October, 1801, Mr. McMullan was indefi- 
 nitely suspended from the ministry. The final results will be 
 noticed in their proper place. 
 
 The church at Due West was now Avithout a pastor, and re- 
 mained in this condition for a period of nearly twenty-nine 
 years, or until the 7th of August, 1830. 
 
 In October, 1800, the Presbytery of the Carolinas and Geor- 
 gia was divided into two presbyteries, Broad River being 
 made the dividing line. All that portion of the original pres- 
 bytery on the east of Broad River was called " First Presby- 
 ter}^ of the Carolinas and Georgia," and all west of the same 
 river received the name, " Second Presbj'tery of the Carolinas. 
 and Georgia." 
 
 For several reasons, some of which are remembered and 
 others forgotten, and none of which were of any great impor- 
 tance, this division of the presbytery was not agreeable to 
 some of the members, and for a number of years the dividirig 
 line was practically ignored. The congregations of Cannon 
 Creek, King's Creek and Prosperity were, until 1824, regarded 
 as in the First Presbytery ; while Sardis, Providence and AVax- 
 haw were in the Second Presbytery. In 1805, these congrega- 
 tions, which at that time formed the pastoral charge of Rev. 
 Isaac Grier, were by the Synod of the Carolinas, at the request 
 of Mr. Grier, transferred from the Second to the First Pres- 
 bytery. 
 
 At the meeting of the Synod of Cedar Spring, in Xovember, 
 1825, the following motion was passed, viz: " That the united 
 congregations of King's Creek, Cannon Creek, Prosperity and 
 Head Spring, which, heretofore, have been connected with the,- 
 First Presbytery, be transferred to the Second Presbytery."' 
 So long as the congregations forming the pastoral charge of 
 Rev. William Dixon remained in connection with the Asso- 
 ciate Reformed Church, they were under the supervision of 
 the Second Presbytery, although east of Broad river. 
 
 In April, 1801, James McGill, a graduate of Dickinson Col- 
 lege, and licentiate under the care of the First Presbytery 
 of Pennsylvania, Avas received by the Second Presbytery of the 
 Carolinas and Georgia, and in the spring of the next year or- 
 dained and installed pastor of Little River and Rocky Springs, 
 
292 HISTORY OF THE 
 
 in Abbeville county. This accession to the roll of the pres- 
 bytery was encouraging. Extremes, however, are usually not 
 far apart. In the month of June, 1801, David BothAvell, the 
 pastor of Buck Head and Big Creek, died. lie fell at his post, 
 with the harness on, in the prime of life. Tlie removal, by 
 death, of Clark, Boj'se and Bothwell Avas eminently calculated 
 to impress their companions in labors. Xo doubt they were 
 made more vigilant. 
 
 In May, 1802, the Second Presbytery licensed Mr. Robert 
 Irwin, and in December of the same year ordained and installed 
 him over the congregations of Generostee and Diamond Hill. 
 
 On the loth of April, 1802, the Second Presbytery met at 
 Sharon, York county. South Carolina. The only members 
 present were Messrs. AVilliam Dixon and Alexander Porter and 
 their elders. At this meeting a petition Avas presented to the 
 presbytery asking that the sentence of suspension be removed 
 from Mr. McMulhxn. This itetition was subscribed b}' a num- 
 ber of Mr. McMullan's neighbors. 
 
 Mr. Dixon, who was the intimate friend and boon companion 
 of Mr. McMullan, and the elders, voted to restore Mr. McMul- 
 lan. Mr. Porter voted against it. The result was that Mr. 
 McMullan was restored. 
 
 AVere it not on account of the connection which this affair 
 of Mr. McMullan has with another matter of grave importance, 
 it might be dismissed. Very few persons of the present day 
 feel any special interest either in the suspension or restoration 
 of Bev. Peter McMullan. At the time, and for many years 
 afterward, however, it produced intense excitement, and, as 
 we shall see, terminated in a rupture in the Associate Reformed 
 Church. 
 
 It is difficult to give a concise, and, at the same time a clear 
 statement of the McMullan difficulty. The facts are as fol- 
 lows: When Mr. McMullan came to America, he was an Anti- 
 Buro-her, and seems not to have been aware of the fact that in 
 America there were no Burgher oaths either to take or oppose. 
 The first thing he did was to set himself in deadly opposition 
 to Rev. Thomas Clark. The only ground of this opposition 
 was the fact that Mr. Clark was known to be a Burgher. On 
 meetino- with Mr. Clark, his Anti-Burgher feelings cooled 
 down, and he cordially united, as we have seen, with Mr. Clark 
 
ASSOCIATE PRESBYTERY. 293 
 
 in organizing the Presbytery of the Carolinas and Georgia. 
 "When the presbyter}^ was divided, he claimed to be dissatis- 
 fied about something, and Mr. Dixon, wlio studied theology 
 with him, and unfortunately had contracted some of his bad 
 habits, espoused the cause of his friend. These two began to 
 abuse publicly the Associate Reformed Church. The proba- 
 bility is that neither of these men was dissatisfied with any- 
 thing about the Associate Reformed Church except the right- 
 eous discipline in the case of Mr. !McMullan. The fact cannot 
 be disguised that Mr. McMuUan was very intemperate, and 
 that Mr. Dixon followed for a time his example in this respect. 
 In 1798, Mr. McMullan was admonished, but it had no good 
 effect. In 1801 he was, for drunkenness and other criminal 
 acts, silenced. He was, by unfair means, as was thought at 
 the time, restored in 1802. This was in the month of April. 
 On the 2d of September, of the same year, Messrs. McMullan 
 and Dixon informed the Second Presbytery that they declined 
 the further authority of the Associate Reformed Church. Very 
 soon afterward, if not before this, they made application to the 
 Associate Presbytery of Chartiers for admission. In response 
 to this request, two commissioners. Rev. (afterward, Dr.) John 
 Anderson, and Rev. William Wilson, were sent to examine 
 into the nature of the difficulty. The result was, that on the 
 12th of January, 1803, either at Sharon or at King's Moun- 
 tain — most probably at the later place — they met and constitu- 
 ted Revs. Peter McMullan, William Dixon and John Cree, into 
 a presbytery, which they called the Associate Presbytery of the 
 Carolinas. Mr. Dixon's congregations went with him. Mr. 
 McMullan was without any pastoral charge, and Mr. Cree 
 was pastor of the Associate congregations in Rockbridge coun- 
 ty, Virginia. 
 
 It is highly probable that neither Mr. Anderson nor Mr. 
 Wilson received a full and correct account of the nature of 
 the difficulty which existed between Revs. Messrs. McMullan 
 and Dixon and the Associate Reformed Church. From all that 
 is known of Messrs. Anderson and Wilson, it is almost certain 
 they would not have fraternized with them, had the course 
 these men had been pursuing been known. Messrs. McMullan 
 and Dixon had published a large and abusive pamphlet, in 
 
294 HISTORY OF THE 
 
 which they charge the Associate Reformed Clmrch with "lay-' 
 ills' aside the "Westminster Confession of Faith," and a number 
 of other things which were manifestly false. 
 
 It may have been that Mr. McMullan and Mr. Dixon had 
 conscientious scruples with regard to some of the changes which 
 the Associate Reformed Church had made in certain Sections 
 of the AVestminster Confession of Faith ; but the real difficul- 
 ty originated in the intemperate habits of these men. 
 
 The organization of the Associate Presbytery of the Caroli- 
 nas was certainly an unfortunate thing. It divided those who 
 ought to have been united. Pastoral charges were in some in- 
 stances rent in twain. Pastors and people wasted and worse 
 than wasted their time in detecting and refuting what they 
 supposed to be the errors of those with wdiom they had once 
 been united, and with whom they ought to have continued to 
 dwell in peace and unity. 
 
ASSOCIATE PRESBYTERY. 295 
 
 CHAPTER XX. 
 
 ORGANIZATION OF THE SYNOD OF THE CAROLINAS— Members Pres- 
 ent — Changes which had Taken Place Since the Organization of the Presby- 
 tery of the Carolinas and Georgia — Character of those who Organized the 
 Synod of the Carolinas — Their Pastoral Charges — Their Love for Each 
 Other — The McMullan-Dixon Difficulty — Course Pursued by the Synod — 
 Charges Brought Against the Associate Reformed Church by McMuUan and 
 Dixon — McMullan and Dixon Deposed — Division in the Associate Reformed 
 Church — The Difference between the Associate Reformed and the Associates — 
 The Result of their Quarreling — The Presbytery of Chartiers — Resolutions 
 of the Associate Synod Concerning Slavery — Rev. Thomas Ketchin and Seve- 
 ral Congregations Join the Associate Reformed Church — Remaining History 
 of the Associate Presbytery of the Carolinas — All the Associates in the South 
 Coalesced with the Associate Reformed Church in 1844 — Ministers of the 
 Associate Presbytery of the Carolinas. 
 
 As has been stated elsewhere, the original Synod of the 
 Associate Reformed Church, at its meeting in the city of Xew 
 York, on the 21st of October, 1802, adopted the following reso- 
 lution: 
 
 Resolved, That this Synod will divide itself into four Synods and form a Gene- 
 ral Synod. 
 
 These four Synods were to be known as the Synod of New 
 ToRK, Synod of Pennsylvania, Synod of Scioto and Synod of 
 THE Carolinas. 
 
 Previous to the dissolution of the old Associate Reformed 
 Synod, a resolution appointing a time and place when and 
 where each of the four subordinate Synods should be organ- 
 ized, was adopted. Ebenezer Church, in Fairfield county, S. 
 C, was specified as the place at which the Synod of the Caro- 
 linas should be organized ; and the fourth Wednesday of April, 
 1803, as the time. For some reason, as the following minute 
 will show, the organization was not eftected until the 9th of 
 May. The following is the minute : 
 
 Whereas, The Associate Reformed Synod, at their meeting held at the city of 
 New York, October the 21st, 1802, did, by the fourth resolution of said meeting, 
 authorize the First and Second Presbyteries of the Carolinas and Georgia to 
 constitute one Synod, to be called the Synod of the Carolinas (reference being 
 had to the printed minutes of said meeting will more fully appear) ; And ivhereas 
 The Synod appointed the Associate Reformed Synod of the Carolinas to meet at 
 
296 HISTORY OF THE 
 
 Mr. Rogers' church the fourth Wednesday of April, 1803, to be opened by a ser- 
 mon by Rev. James Rogers: Some circumstances prevented the Synod's meet- 
 ing at the time appointed, but through the good hand of our God have we con- 
 vened at the phice nominated, this 9th of May, 1803. 
 
 Rev. James Rogers, who was, by the old Associate Reformed 
 Synod, appointed moderator, preached a sermon from the words: 
 "I will give you pastors according to mine heart, which shall 
 feed you with knowledge and understanding.'' — Jer. 3:15. 
 The sermon being ended, Mr. Rogers constituted the Associate 
 Reformed Sj'iiod of the Carolinas by prayer. There Avere pres- 
 ent seven ordained ministers, two probationers and six ruling- 
 elders. Their names were James Rogers, William Blackstock, 
 John Hemphill, James McKnight, Alexander Porter, James 
 McGill and Robert Irwin, ordained ministers ; and Isaac Grier 
 and James McAuley, probationers. The names of the ruling 
 elders were : Charles Montgoraer}^, Alexander Stewart, Andrew 
 McQuistou, Henry Hunter, Arthur Morrow and Duke Bell. 
 
 Of these fathers of the Associate Reformed Synod of the 
 Carolinas (now Associate Reforijied Synod of the South), it 
 may be safely said that they were men mighty in the Scrip- 
 tures. "With the exception of Rev. James McGill, who for 
 many years labored under a partial insanity, they all were men 
 of more than ordinary natural abilities, and of rare intellectual 
 and theological attainments in their day. It would, perhaps, 
 be extravagant to sa}- that they were iinished scholars or dis- 
 tinguished pulpit orators. These, it is supposed, they were 
 not; but they all were instructive preachers. They were pas- 
 tors who fed the people of God " with knowledge and under- 
 standing." They are all dead. For half a centurj^ all that 
 was mortal of these pious men has been mingling with its kin- 
 dred dust ; but by their self-sacrificing labors and godly ex- 
 amples they made an impress upon society which is still visible. 
 It is claimed for them that they lived eminently pious and 
 useful lives and went down to their graves in j^eace, and be- 
 queathed to the congregations which, under God, they planted 
 and watered, a rich inheritance in their untarnished names. 
 
 The pastoral charges in connection with the Associate Re- 
 formed Synod of the Carolinas, at the time of its organization,, 
 were seven, being equal to the number of ordained ministers. 
 James Rogers was pastor of Cannon Creek, King's Creek and. 
 
ASSOCIATE TRESBYTERY. 297 
 
 Ebenezer. William Blackstock was i)astor of Steele Creek, 
 Ebenezer and Neely's Creek. John Hemphill was pastor of 
 Hopewell, Union and Little River (now Xew Hope). James 
 McKnight was pastor of Coddle Creek, Gilead and Prosperity. 
 Alexander Porter was pastor of Cedar Spring and Long Cane. 
 James McGill was pastor of Little River and Rocky Springs, 
 both in Abbeville county, S. C. Robert Irwin was pastor 
 elect, but probably not installed, of Generostee and Diamond 
 Hill. 
 
 These seven pastors were bound together by the strongest 
 possible ties. In each other's temporal, spiritual and eternal 
 welfiire they w.ere deeply interested. They had the same great 
 and good cause — the salvation of immortal souls — at heart. 
 They had no private ends to accomplish ; no individual pur- 
 poses to effect. Of them it may be truthfully said : " They 
 took up their cross and followed Jesus." In all sincerity they 
 endeavored to live at peace with each other and with all men. 
 By the hlessing of God, they lived in perfect harmony with 
 each other. If, as a Latin historian says, to love the same thing 
 and to hate the same thing constitutes friendship, then the 
 fathers of the Associate Reformed Synod of the Carolinas were 
 
 devoted friends. 
 > 
 
 With all men they could not live in peace. Rev. Messrs. 
 McMullan, Dixon and Cree, as we have seen, had, on the 12th 
 of January, 1803, been constituted into a presbytery, which 
 received the name. Associate Presbytery of the Carolinas. 
 
 At the first meeting of the Associate Reformed Synod of 
 the Carolinas, the following resolution was unanimousl}' 
 adopted : 
 
 Whekeas, Rev. Peter McMullan and William Dixon have declined the com- 
 munion of the Associate Reformed Church in a disorderly, schismatical and 
 scandalous manner, and the reasons accompanying their declinature are, some 
 of them, false, and others frivolous ; therefore. 
 
 Eesolveil, That they be suspended from the ofSce of the holy ministry, and be 
 cited before the bar of the Synod at their next meeting. 
 
 Mr. McMullan had been suspended, as is stated elsewhere, 
 by the Second Presbytery, on the 13th of October, 1801, but 
 was restored on the 15th of April, 1802. iMessrs. JMcMullan 
 and Dixon were regularly cited to appear before the Synod y 
 but to these citations they paid no attention whatever. The 
 matter continued to be the only vexing question before the 
 
298 HISTORY OF THE 
 
 S3'nod for the next two meetings. In April, 1805, Messrs. 
 McMullan and Dixon were solemnly deposed from the gospel 
 ministry. This, however, did not end the matter. A very 
 large number of the Societies soon became disaffected towards 
 the Associate Reformed Church, and in a ver\' few years sev- 
 eral congregations Avere divided — part remaining in the Asso- 
 ciate Reformed Church, and part withdrawing from that church 
 iind joining the Associate Church. These divisions were not 
 unattended with bitter feelings, vexatious words and evil con- 
 sequences. The Societies, at first very weak, were, by these 
 strifes, made weaker. God, no doubt, overruled the whole of 
 this affair for his own glory and the good of his people; but 
 it was certainly one of those instances in which He brings 
 light out of darkness, order out of confusion and good out of 
 evil. 
 
 The whole trouble grew out of the unministerial, not to say 
 sinful, conduct of Messrs. McMullan and Dixon. So far as 
 mortals can see, there was no other cause for the rupture in the 
 Associate Reformed Societies ; neither was there any other 
 ground for the organization of the Associate Presbytery of the 
 Carolinas. 
 
 These two denominations, instead of stimulating each other 
 to greater diligence, and provoking each other to deeds of 
 " charity which thinketh no evil," wasted their time and ex- 
 hausted their strength in useless attempts to crush each other's 
 supposed erroneous opinions on certain points out of existence. 
 Both grew, but their growth was comparatively slow. No 
 one, except themselves, could discover their differences. The 
 Associate Reformed people could only say Sibboleth, while 
 the Associates thought they could say distinctl}' Shibboleth ; but 
 both meant the same thing. In all their opinions and prac- 
 tices, both were genuine Seceders to the core. Both claimed 
 to be scrupulous followers of Boston and the Erskines. 
 
 So far as an3'thing to the contrary is known, all — certainly 
 the overwhelming majority of the Seceders, both Anti-Burgh- 
 ers and Burghers, in the South — entered into the Associate 
 Reformed Church, when the Presbytery of the Carolinas and 
 Georgia was organized. A few, it is admitted, entered with 
 reluctance the Union Church, as it was called ; but these were 
 graduall}' becoming attached to its principles and practices. 
 
ASSOCIATE PRESBYTERY. 299 
 
 Had not the difficulty sprung u|» with Mr. McMullan, the 
 probability is that the Associate Presbytery of the Carolinas 
 would never have had an existence. 
 
 Had all the Eeformed Presbyterians and all the Associates 
 in the South united at the close of the last century, forgotten 
 their differences and worked harmoniously together, it is but 
 reasonable to suppose that the particular form of Presbyterian- 
 ism which they all heartily embrace, and those practices which 
 they all loved and clung to would have become the prevailing 
 form of Christianity all over the sections of country in which 
 they first settled. This they did not do. They quarreled 
 among themselves, and the rich inheritance which God gave 
 them rapidly passed largely into the possession of other Chris- 
 tian denominations. No one can blame other denominations 
 for cultivating the field which the Associates, Associate Re- 
 formed and Reformed Presbj-terians, in their divided state, 
 eould not cultivate. 
 
 There is no ground for a belief that they diflered on any 
 fundamental doctrine of the Christian religion, and it is abso- 
 lutely certain that in their form of church government and 
 modes of worship, they were rigidly and strictlj^ identical. 
 As Christians, there was nothing to keep them from uniting ; 
 but their Seceder and Covenanter prejudices kept them at arm's 
 length from each other. 
 
 We dare not lay the whole blame of this division exclusively 
 on any one of these three denominations. Xo doubt they were 
 all to blame. Like the rest of the human family, they were 
 but men — short-sighted men. The reasons which kept all the 
 Reformed Presbyterians, and all the Associate Presbyterians 
 from uniting, in the formation of the Associate Reformed 
 Church, have not as yet been discovered. Probabl}^ some good 
 and valid reasons did exist ; but if so they are among the 
 secret things which belong only to God. For the organization 
 of the Associate Presbytery of the Carolinas there was no 
 proper reason. It had its beginning, as we have seen, in the 
 waywardness and disobedience of Messrs. McMullan and Dixon. 
 The Associate Presbytery of Chartiers, by whose authority the 
 organization was eft'ected, and the good men. Dr. John Ander- 
 son and Rev. William Wilson, who officiated on the occasion, 
 were in no way to be blamed, unless it be that they were over- 
 
300 HISTORY OF THE 
 
 zealous for their denomination. The fjicts in the case they 
 seem never to have fnll}^ nnderstood. This division, in the 
 good providence of God, as the sequel Avill show, has been 
 healed, and by many of the ^'ounger ministers and members of 
 the Associate Reformed Synod of the South it is scarcely 
 known that there was once within the territorial limits of the 
 Associate Reformed Synod a presbytery which was called the 
 Associate Presbytery of the Carolinas. 
 
 In May, 1831, the Associate Synod of Korth America met in 
 Cannonsburg, Pa. At this meeting of the Synod a series of 
 resolutions were adopted in which all the members of the As- 
 sociate Church who owned slaves were required to set their 
 slaves free. At that time there were nine presbyteries in con- 
 nection with the Associate Synod, and but one — the Presbytery 
 of the Carolinas — particularly implicated with the institution 
 of slavery. There were a few slave-holders in some of the 
 other presbyteries, but not man}'. Such being the case, the 
 resolutions aifected only the members of this presbytery. The 
 resolutions were protested against b}^ six members of the Synod, 
 three of whom were members of the Presbytery of the Caroli- 
 nas ; one was a member of the j'resbytery of Miami ; and two 
 were members of the Presbj-tery of Chartiers. 
 
 By the resolutions, the members of the Associate Church, 
 holding slaves, were not only required to free their slaves, but 
 they were required to free them forthwith. The protesters did 
 not object to the law requiring the slaves to be set free; but, 
 for a number of reasons, they objected to the precipitant man- 
 ner in which it Avas proposed to enforce the law. Very many 
 3'ears previous to this time, the Associate Synod had adopted 
 anti-slavery resolutions. In fact, the Associate Synod was, from 
 its earliest existence, decidedly and avowed!}- opposed to 
 slavery. 
 
 In 1831, when the resolutions referred to above weve adopted 
 there were, in the Associate Presbytery of the Carolinas, eight 
 ministers and twenty-four congregations. Rev. Andrew Heron, 
 J). D., was pastor of Ebenezer, Timber Ridge and Broad Creek, 
 in Rockbridge county, Ya. Rev. John Wallace was pastor of 
 ISTew Lebanon, Monroe county, Va. Rev. Thomas Ketchin 
 was pastor of Shiloh, in Lancaster county, and Xeely's Creek, 
 in York county, S. C. Rev. Abraham Anderson, D. D., Avas 
 
ASSOCIATE PRESBYTERY. 301 
 
 pastor of Steele Creek and Bethaii}' (now Back Creek), in 
 Mecklenburg county, X. C. Rev. James Lyle was pastor of 
 Smyrna, in Chester, and Little E-iver and Bethel (Winnsboro), 
 in Fairfield county, S. C. Rev. W. M. McElmee, D. D., was 
 pastor of Sharon and Tirzah, in York county, S. C. Rev. 
 Joseph Banks was pastor-elect of Knob Creek and Pisgah, in 
 Xorth Carolina, and Bethany and Sardis, in South Carolina. 
 Rev. AVilliam Dixon being superannuated, was without a 
 charge. 
 
 The vacancies in connection with the Associate Presbytery 
 of the Carolinas, in 1831, were Virgin Springs, New Stirling, 
 Cambridge, Gilead, McGailiard's, Cochran's Vale, Elgin and 
 Piedmont, with some weak missionar}' stations. 
 
 From 1831, the Associate Presbytery of the Carolinas began 
 to decline rapidly. Rev. Messrs. Heron, Anderson, Wallace, 
 McElwee and Banks, being unable to enforce the Act of Synod, 
 left their cono;reo;ations and went North, On the 28th of 
 Afarch, 1832, Rev. Thomas Ketchin and the congregations of 
 Shiloh and Neely's Creek tendered their declinature to the As- 
 sociate Presbyter}' of the Carolinas. The reasons which the3' 
 assigned for taking" this course were : F'irst, Because, in pass- 
 ing the Act, the Synod has unscripturally interfered in civil 
 matters. Second, The Act of the Synod sowed the seeds of 
 rebellion in the civil community in which Mr. Ketchin and 
 the members of his charge dwell. For these and other similar 
 reasons, Mr. Ketchin and his congregations withdrew from the 
 Associate Church. 
 
 It was not long until it was discovered that seyeral other 
 congregations, whose pastors had gone ott" and left them, were 
 ready to join with Mr. Ketchin and his pastoral charge in con- 
 ferring with the Associate Reformed Church with reference to 
 a union. The object being agreeable to the Associate Reformed 
 Church, a committee, appointed by that church, met a similar 
 committee appointed by the Associate Church at Shiloh, in 
 February, 1833. 
 
 There were present, from the First Presbytery of the Asso- 
 ciate Reformed Synod of the South, Rev. Isaac Grier, D. D., and 
 ruling elders Robert Nelson and Alexander Nisbet. The dele- 
 gates from the Associate Church were Rev. Thomas Ketchin 
 and Mr. William Reid, from Shiloh ; John Campbell, from 
 
302 HISTORY OF THE 
 
 Xeely's Creek ; John ^IcEhvee, from Bethany ; John Falls^ 
 from Pisgah ; and Charles Mclhvain, from Tirzah. 
 
 When tlie parties came face to face, tliey readily agreed 
 on every point, or were willing to forbear in love with respect 
 to those points in which they could not agree. But for the 
 apparent precipitancy' of the matter, the union would have 
 heen formally consummated at the first meeting. Prudently, 
 they agreed to meet again at Shiloh on the 10th of July. 
 
 At the second meeting the delegates from the Associate 
 Reformed Church were Rev. Messrs. "Warren Henniken and 
 Isaac Grier, D. D., and ruling elders Alexander ^Scott, Robert Fee 
 and James Irvine. The delegates from the Associate Church 
 were Rev. Thomas Ketchin, Messrs. William Reid, William 
 Campbell, Samuel Falkner and Charles Mclhvain. 
 
 The union was consummated readil}'^ and good grew out of 
 it to all concerned. The churches which came with Rev. Mr. 
 Ketchin into the Associate Reformed Church were Shiloh, in 
 Lancaster county, S. C. ; Neely's Creek, Tirzah, Sharon and 
 Bethany, in York county, S. C. ; Sardis, in Union county, S. C. ;. 
 and Pisgah and Bethany (now Back Creek), in Xorth Carolina. 
 For reasons which need not be mentioned, the congregation of 
 Xecly's Creek retraced its steps and remained nominally in 
 connection with the vVssociate Presbytery until 1844. 
 
 Rev. James Lyle was the only pastor left in the Associate 
 Presbytery of the C/arolinas. The presbytery continued to 
 exist until April, 1844, when its ministers and nearly all of its 
 members united with the Associate Reformed Synod of the 
 South. 
 
 As a separate and distinct organization the usefulness of the 
 Associate Presbytery of the Carolinas measurably ceased after 
 1831. The congregations began to dwindle down, and the 
 prospects were intensely gloomy. The subject of slavery began 
 to be the absorbing question in the country, both politically 
 and ecclesiasticall}'. 
 
 It is probable that the majority of those in connection with 
 the Associate Presbytery of the Carolinas, in 183 i, had con- 
 scientious scruples about the moral right of one man to hold 
 anotlier man in a state of absolute slavery. It is certain that 
 three of the pastors — McElwee, Heron and Anderson — declared 
 at the time that " slavery is clearly condemned by the law of 
 
ASSOCIATE PRESBYTERY. 303: 
 
 God." This doctrine they taught their people, from the pulpit 
 and around the hreside, and it is true be3'ond a doubt that 
 some of their people accepted their teachings on this subject^ 
 as founded upon and agreeable to the Scriptures. It is also 
 true that perhaps more than one-half — certainly more than one- 
 half in some congregations — were slave-holders. Many of those 
 slave-holders, strange as it may appear, were by no means the 
 advocates of the institution. They regarded it as an evil which 
 hud been inflicted upon the country by the British government 
 during the colonial times, and perpetuated by circumstances 
 over which, in many instances, they had no control. 
 
 The peculiar circumstances of the people, in connection with 
 the Associate Presbytery of the Oarolinas, was such, or at least 
 they thought they were such, that they could not liberate their 
 slaves immediately. For many years both pastors and people 
 had been diligent in bringing up their slaves in "the nurture 
 and admonition of the Lord."' Many of these slaves were mem- 
 bers of the church, in good and regular standing. In fact, in 
 some of the congregations more than one-half the regular wor- 
 shippers were negro slaves. In Mr. Heron's charge, in 1831^ 
 there were ninety-seven slaves ; of these, one-half, or forty- 
 nine, had been taught to read ; six were members of the church ; 
 and sixty-four worshipped regularly with their masters. In 
 Mr. Ketchin's charge there were three hundred and sixty-five 
 slaves. Of these the overwhelming majorit}' — all but about 
 sixty^had been taught to read, and man^^ were members of 
 the church, and all worshipped with their masters. In Mr. 
 Anderson's charge there were two hundred and five slaves. 
 Sixty-nine of these could read ; eight were members of the 
 church ; and one hundred and fifty-seven were constantly being^ 
 instructed in the fundamental doctrines of the Christian reli- 
 gion. In the charge of ]\Ir. McElwee there were one hundred 
 and fifty-seven slaves, and in the old charge of Mr. Dixon there 
 were about the same number. In both of these charges all, 
 or nearly all, the slaves were taught to read, and a very large 
 proportion of them sat down at the same communion table with 
 their masters, and with them celebrated the death of Jesuit 
 Christ. 
 
 It was regarded impossible, under the circumstances, to free 
 the slaves '• immediately." The pastors having in good faith 
 
304 HISTORY OF THE 
 
 made the effort to cany out tlie law of the church, hut failing, 
 demitted their charges and -went to regions of country in which 
 the institution of slaver}^ did not exist. 
 
 It is probable that had the Associate Synod not been so 
 hasty and rash in their efforts to free the Presbytery of the 
 Carolinas of slavery, that in due time most of those in con- 
 nection with the presbytery would have manumitted their 
 slaves. The Synod thought and acted differently. The result 
 was that nearly all the people in connection with the presby- 
 tery soon ceased to have any organic connection with the 
 Synod. The members generall}- adojited the opinions concern- 
 ing slavery which were held by the Associate Eeformed Church, 
 and with that denomination coalesced or united. 
 
 For a number of years previous to that union, it became evi- 
 dent to the leading members of the Associate Presbyter}^ of 
 the Carolinas that it was only a matter of time when many of 
 the small societies under their care would perish, not only to 
 the Associate Presbytery, but also to Christianity, unless a 
 union was formed with the Associate Eeformed Church. Ne- 
 gotiations were begun and carried on in the spirit of brotherly 
 love, and happily consummated at Xew Perth, N. C, on the 
 15th of April, 1844. Bj- the authoritj^ of the Associate Re- 
 formed Synod, the union was formally consummated by the 
 First Presb3'ter3\ The following is the minute of the transac- 
 tion : 
 
 Whereas. The First Associate Reformed Presbytery and the Associate Pres- 
 bytery of the Carolinas have been for some time negotiating with a view to 
 union, and have concluded these negotiations on terms hitherto expressed, being 
 mutually satisfactory and approved by the Associate Reformed Synod of the 
 South ; be it, therefore. 
 
 Resolved. That this union be now consummated (the other presbytery being 
 present) by the two presbyteries extending to each other the right hand of fel- 
 lowship; this being the formal act by which the two bodies coalesce. 
 
 Preparatory to carrying this resolution into effect, Mr. Ketchin invoked the 
 divine blessing by prayer, after which the right hand of fellowship was extended. 
 A part of the one hundred and second psalm was then sung, and thanksgiving 
 to God for the present signal blessing by Mr. Thompson, of Virginia. 
 
 The names of Horatio Thompson and John Patrick, minis- 
 ters, and John Q. Cochran, John Young and James McCa}', 
 elders, Avere added to the roll of the First Presbyteiy of the 
 Associate Eeformed Synod of the South. 
 
ASSOCIATE PRESBYTERY. 305 
 
 From the time of its organization, in January, 1803, to the 
 time of its union with the Associate Reformed Church, in 
 April, 1844 — a period of a little more than forty-one jeRvs — 
 there were in connection with the Associate Presbytery of the 
 Carolinas fourteen ministers, viz.: Abraham Anderson, Joseph 
 Banks. John Cree, AVilliam Dixon, Andrew Heron, Thomas 
 Ketchin, James Lyle, William Meek McElwee, Peter McMul- 
 lau, John Mushat, John Patrick, James Pringle, John Wallace 
 and Archibald AVhyte. All these were men of more than or- 
 dinary attainments and several of them were among the first 
 pulpit orators of their day. With one or two exceptions they 
 were men of exemplary piety. That they accomplished, in 
 their isolated condition, some good no one will doubt ; but the 
 good done was certainly little. It required a continual effort 
 to perpetuate mere crotchets. 
 
 21 
 
306 HISTORY OF THE 
 
 CHAPTER XXr. 
 
 SLOW GROWTH of the Associate Reformed Synod of the Carolinas— Causes 
 Emigration and Withdrawals in order to Join the Associates — Number of 
 Communicants in 1803 — Associate Congregations all in First Presbytery — 
 Strength of the Associate Presbytery of the Carolinas — Its Rapid Growth at 
 First — Anti-Burghers All Join It — Growth of the Associate Reformed Church — 
 Number of Presbyteries in 1804 — General Synod Organized — Its Defects — 
 Want of Harmony among the Members — Synods of Scioto and the Carolinas 
 Become Dissatisfied — Lexington Academy — Memorial in its Behalf — Memo- 
 rial Shows a Want of Confidence in the Theological Seminary — Some En- 
 vious — John Mason's Letters — His Talents — The Mason-Matthews and Clark 
 Difficulty— Settled to the Satisfaction of No One— Synod of Scioto With- 
 draws and the Synod of the Carolinas Requests to be Allowed to Become In- 
 dependent — The Request Granted — Synod of the South Organized — Its Plat- 
 form the Constitution as Adopted in 1791)- -Members Constituting the Synod 
 of the South — ^No Deaths in Nineteen Years. 
 
 The growth of the Associate Reformed Synod of tlie Caro- 
 linas, for a number of years, was scarcely perceptible. The in- 
 crease in the number of ministers, in a period of nineteen years, 
 was only six, and the increase in the number of communicants 
 was about in the same ratio. In 1803 there were in the Synod 
 seven ordained ministers, and in 1822 there were only eleven. 
 The number of communicants in 1803 was certainly more than 
 one thousand, and perhaps less than two thousand. The num- 
 ber of communicants in the pastoral charges in the First Pres- 
 bytery, including Indian Creek, Cannon Creek and Prosperity, 
 in the Second Presbytery, amounted to eight hundred and fifty, 
 and it is probable that the number of communicants in the 
 settled congregations in the Second Presbytery, and in the va- 
 cant congregations in both presbyteries, were, at least, one 
 thousand. This number is certainly not too large, since, in 
 Cedar Spring and Long Cane congregations there were, in 1801, 
 two hundred and sixty families and five hundred and twenty 
 communicants. The other pastoral charges in the Second Pres- 
 bytery, and the vacancies in both presbyteries were w^eak. 
 
 The membership of the Associate Reformed Synod of the 
 Carolinas, at the time of its organization, may be safely esti- 
 mated at nineteen hundred. 
 
ASSOCIATE PRESBYTERY. 307 
 
 Some of the congregations seem to have decreased rapidly 
 for a few years, and after that to have increased as rapidly. 
 As an example of this fluctuation, it may be stated that in 
 1804 the number of communicants in Mr. Hemphill's charge 
 was three hundred and fifteen, and in 1807 the number was 
 only two hundred and eighty. The number of communicants 
 in this same charge was, in a few years afterwards, more than 
 four hundred. 
 
 For a few years immediately after the organization of the 
 Associate Presbytery of the Carolinas, and the Associate Re- 
 formed Synod of the Carolinas, the people were in a very un- 
 settled condition. In some cases congregations divided — ^part 
 withdrawing: from the Associate Reformed Church and con- 
 necting with the Associate Church. In other instances, whole 
 cono-resrations withdrew from the Associate Reformed Church 
 and connected with the Associate Church. 
 
 The congregations under the pastoral care of Rev. William 
 Dixon went with him to the Associate Church, and the pas- 
 toral charo;e of Rev. A\^illiam Blackstock, and several other 
 single congregations were divided and nearly broken up. All 
 these divisions occurred in the congregations within the terri- 
 torial limits of the First Presbytery. So far as is known, no 
 Associate congregation was ever organized in the territory 
 occupied by the Second Presbytery. There were at a late date,, 
 and perhaps as early as 1803, a few Associate families in 
 Georgia, Alabama and Tennessee which were occasionally vis- 
 ited by Associate ministers ; but so far as is known, none of 
 these were organized into congregations by the Associate Pres- 
 bytery of the Carolinas. 
 
 Although there were no Associate congregations organized 
 within the bounds of the Second Presbytery, the people were 
 not entirely harmonious. There were a few persons who did 
 not unite heartily with the Associate Reformed Church. Mr. 
 McMullan continued to preach in the neighborhood of Due 
 West — generally in his own house — until 1806, when he was 
 suspended by the Associate Presbytery of the Carolinas. 
 
 It is probable that had Mr. McMullan abandoned his intem- 
 perate habits after the organization of the Associate Presby- 
 tery of the Carolinas, that he would have won back the affections 
 of bis former charge, and they as a whole, or at least a ma- 
 
308 HISTORY OF THE 
 
 joi'ity of tljcm, would have followed him into the Associate 
 Church. As it was, the church at Due West remained vacant 
 for nearly tliirty years. 
 
 The numher of those adhering to Messrs. McMullan and 
 Dixon, at first, were very few — not more than three hundred. 
 The whole numher of coraraunicants at any one time in connec- 
 tion with the Associate Preshytery of the Carolinas did not 
 amount to more than fifteen hundred. In 1830 — the most 
 flourishing period of the Associate Presbytery of tlie Caro- 
 linas — there were in its seven pastoral charges only about one 
 thousand communicants, and the vacancies, with one or two 
 exceptions, were very small. 
 
 The growth of the Associate Presbytery of the Carolinas 
 was very considerable during the first five or six years of its 
 existence. This was the result of two causes. The one cause 
 was the number of those who left the Associate Reformed 
 'Church and joined it. The other was that nearly all the Anti- 
 Burgliers who came into the country united with the Associate 
 rather than with the Associate Reformed Church. 
 
 This Avas the case in every section of America. The Anti- 
 Burgher branch of the Secession Church, in both Scotland and 
 Iieland regarded with decided disapprobation the Associate 
 Reformed Church. Few of its members coming to America 
 joined it. Of the donations made to establish the Associate 
 Reformed Theological Seminary, nearly all were obtained from 
 Burghers. Of the Anti-Burghers, it may be said they were 
 generally opposed to all negotiations having a union in view, 
 and opposed to unions when formed. Anti-Burgher ministers 
 rarely ever coalesced with the Associate Reformed Church. 
 
 In addition to the causes already mentioned, the growth of 
 the Associate Reformed Synod of the South w^as greatly retarded 
 by emigration. Previous to the organization of the Synod of the 
 Carolinas, the people in connection with the Associate Reformed 
 Church began to emigrate to the north-western States. This 
 drain was kept up for fully thirty years. By it the numerical 
 strength of the Associate ReformecV Synod of the Carolinas 
 was, at one time, reduced below what it was when the organi- 
 zation was effected. 
 
ASSOCIATE PRESBYTERY. 309 
 
 The history of the Synod of the Carolinas is necessarily in- 
 volved in the history of the General S3'nod of the Associate 
 Reformed Church. That we may be enabled to understand 
 the former it will l)e necessary to repeat some things which 
 have already been related concerning the history of the latter. 
 
 jS'otwithstanding the many difficulties with which it had to 
 contend, the growth of the Associate Reformed Church, for the 
 first twenty years, was rapid and steady. Three presbyteries 
 during that time had grown into eight, and the number of 
 her ministers and members had been more than doubled. As 
 has been stated elsewhere, in 1801 the Associate Reformed 
 Synod took the initiatory steps with reference to forming a 
 General Synod. In 1804, on the 30th of May, tlie General 
 Synod met and was regularly constituted. 
 
 For several years the church enjoyed peace and prosperity. 
 It was deliberately said that the General S\niod "was founded 
 in pride and perished in plunder." It is certain that it perished 
 in plunder ; but it is scarcely correct — certain!}^ not charitable — 
 to say, without some qualification, that it was founded in pride. 
 Surely the fathers of the Associate Reformed Church were not 
 wholly prompted by pride to organize the General Synod. 
 There was a defect, it is readily admitted, in the General 
 Synod ; but it is not easy to state correctly in few words in 
 what that defect consisted. The defect was similar to that 
 which existed in the General Assembly of the Church of Scot- 
 land in the time of Boston and the Erskines. It was a defect 
 which may exist in any representative body. The defect was 
 not in the system, but in a wrong application or abuse of the 
 principles involved in that system. 
 
 The Associate Reformed Church was spread over a large ex- 
 tent of territory. The larger number of the members of the 
 denomination were in the States of New York and Pennsyl- 
 vania. In these Skites were located the oldest and wealthiest 
 churches- The pastors of these churches claimed a kind of 
 primogenial right to have under their control all the institu- 
 tions of the denomination. 
 
 It matters not whethe^r this was actually the case, or whether 
 it \yas a mere suspicion on the part of others. It is true be- 
 yond a doubt that 'the members of the Synods of Scioto and 
 the Carolinas began, at a very early period to show signs that 
 
310 HISTORY OF THE 
 
 they .were not satislied Avith the prospects. It is positive!}" as- 
 serted that the resolution to divide the old Synod into two or 
 more synods and form a General Synod was unanimous. At 
 that meeting (in 1801) there were only a few representatives 
 present from that portion of tlie denomination west of the Al- 
 leghany mountains, and but one from ttie Presbyteries of the 
 Carolinas and Georgia. 
 
 At the first meeting of the General Synod, "a memorial 
 from the Presbytery of Kentucky, on the subject of the Lex- 
 ington Aeadem}', was read, with an extract from the minutes 
 of said presbytery, and an extract from the minutes of the 
 Synod of Scioto. The object of this paper was to prevail upon 
 the General Sj-nod to take said academy under their patronage; 
 to grant to it one-half of the books belonging to the Theologi- 
 cal library ; to appropriate to its use all the money to be col- 
 lected in the future within the bounds of the Synod of Scioto ; 
 and to allow the trustees to lay before the General Synod, at 
 every meeting, an account of the said academy." 
 
 To this memorial the General Synod replied that thej^ could 
 not, " consistently, with good faith, divide the mone3'3 con- 
 tributed expressly for the Seminary, nor the books bought with 
 the money." 
 
 The Synod of Scioto was, however, allowed to retain the 
 contributions made by its own members to the public fund 
 within its bounds, for the next three years, and devote those 
 contributions to the maintenance of Lexington Academy. 
 
 In 1806 the trustees of Lexington Academy petitioned the 
 General Sjmod for a continuance of the appropriation ; " and 
 that Mr. William Wallace, a student of divinity, be exempt 
 from a compliance with the Act relative to the Theological 
 Seminary, so far as not to attend on the Professor." 
 
 These memorials and petitions clearly indicated that there 
 was not concert of action among the Synods composing the 
 General Synod. It is as clear as the noon-day sun that what- 
 ever aid was rendered the Lexington Academy was just so 
 much support withheld, from the contemplated theological 
 seminary. The denomination was, tit the time, unable to 
 equip fully one seminary, much less two. For more than .ten 
 3'ears the church had been exerting itself to provide the means 
 by which its candidates for the ministry might be thoroughly 
 
ASSOCIATE PRESBYTERY. 311 
 
 prepared for their work. This, on account of their poverty, they 
 were unable to accomplish. Generous friends in Great Britain 
 came to their aid and contributed, " on account of the Synod, 
 six thousand four hundred and sixty-three dollars." Of this 
 amount, the sum of five thousand one hundred and forty -seven 
 dollars was contributed for " the sole use of the theological 
 seminary." By far the larger part of this amount Avas, by 
 direction of the Synod, expended in the purchase of books for 
 the use of the theological seminar^'. Had the General Synod 
 undertaken to divide the books thus obtained, they would have 
 acted ill bad faith towards the donors. 
 
 It is difficult to discover the real cause or causes which led 
 to the sending up of the memorial and petition already men- 
 tioned, and in such matters it is dangerous to conjecture. It 
 may, however, be safely said that there vvere in the Associate 
 Reformed Church, at the time of the founding of the theologi- 
 cal seminary, some persons who were more than suspicious that 
 some of the acknowledged leaders in the church were bent on 
 removing the old landmarks. There were others who, no 
 doubt, were troubled with a spirit of env^'. 
 
 In 1798, Rev. John M. Mason published a series of letters 
 on " Frequent Communion and Sacramental Fasts and Thanks- 
 givings." Many good people in the Associate Reformed 
 Church began to regard Mr. Mason with suspicion, on account 
 of the sentiments expressed in these letters. By these persons 
 he was regarded as an innovator. 
 
 In addition to this, it is a fact that the extraordinary talents 
 possessed by Mr. Mason, and the almost unlimited influence he 
 exerted in the denomination, rendered him an object of envy. 
 How much these things had to do in prompting the memorial 
 and petition which came up from the Presbytery of Kentucky 
 in regard to the Lexington Academy, it will not be undertaken 
 to say. ]!*^o matter what was the cause, nor whether it was a 
 sufficient cause, it is a fact that from its very beginning there 
 was a want of entire harmony and implicit confidence among 
 the members of General Synod. 
 
 The Synods of Scioto and the Carolinas were not entirely 
 satisfied ; neither were all the members of the other two Syn- 
 ods satisfied. Xotwithstanding this fact, the General Synod 
 had a comparatively prosperous and harmonious existence for 
 about six years. 
 
312 HISTORY OF THE 
 
 In May, 1811, the case of Messrs. Mason, Matthews and 
 Clarke came up for adjudication. As all the circumstances con- 
 nected with that case, and the decision of the General Synod, 
 have been minutely related elsewhere, they need not be re- 
 peated liere. From that day on to the hour of its final disso- 
 lution, the General Synod was regarded by the subordinate 
 Synods of Scioto and the Carolinas as a mere partisan court. 
 In 1819 the Synod of Scioto withdrew and declared itself no 
 longer subordinate to the General Synod, and in 1820 dissolved 
 and reconstituted itself as an independent and coordinate 
 Sj^nod. At this time it took to itself the name of " The Asso- 
 ciate Reformed Synod of the West.'"' 
 
 To the Synod of the Carolinas, at its meeting at Steele Creek, 
 on the 2d of April, 1821, the First Presbytery reported that 
 " It is the opinion of a majority of this presbytery that the re- 
 lation which has hitherto existed between the sub-Synod of 
 the Carolinas and Georgia and the General Synod should be 
 dissolved." On the next day (April 3d), this report of the First 
 Presbytery was taken into serious consideration, after which 
 the following resolution was offered by Rev. John Hemphill, 
 and seconded by Mr. John ISTisbet, ruling elder from Mr. Black- 
 stock's charge, in Lancaster county, S. C. : 
 
 "Whereas, Our distance from the place of synodical meeting is so great that 
 it is altogether impracticable to maintain a full representation in General Synod: 
 And u-hei'eas. It is supposed that the interests of truth and godliness may be 
 promoted as successfully in a state of separation from General Synod: there- 
 fore, 
 
 Resolved^ That be appointed a committee to write to Gen- 
 eral Synod requesting permission to form ourselves into a sister coordinate 
 Synod. 
 
 The above resolution was adopted and the blank filled by 
 inserting the names of Rev. Messrs. John Hemphill and John 
 T. Pressley. The committee prepared . a letter, which was 
 unanimously approved by the Synod and sent to the General 
 Synod by Mr. Henry S. "Wilkin, a probationer in connection 
 with the Presbytery of ISTew York. In reply to this letter, the 
 following resolutions were adopted by the General Synod, on 
 the 19th of May following : 
 
 1st. Resolved, That the Synod of the Carolinas be and they hereby are author- 
 ized to erect themselves into a separate church, if they continue to judge the 
 interests of the Redeemer's Kingdom, in that quarter of the country, to call for 
 such a measure. 
 
ASSOCIATE PRESBYTERY. 313 
 
 2cJ. Resolved, That Id the event of the Synod of the Carolinas becoming a sep- 
 arate sister church, this Synod will continue to cherish, as heretofore, a Chris- 
 tian affection for all members and ministers of said church, and be ready to 
 keep up the most friendly correspondence, according to any plan that may be 
 mutually agreed on between the two churches. 
 
 On the 1st of April, 1822, the Synod of the Carolinas met at 
 Xinsj's Creek, ]^e wherry count}', S. C. All the ministers, ex- 
 cept Mr. Mclvnight, were present, and a ruling elder from all 
 the pastoral charges except those of Hev. ]^lessrs. Eleazar Har- 
 ris and Joseph Lowry. On the first day, " It was moved by 
 Messrs. John T. Pressley and Joseph Lowry, that inquiry be 
 made of the members whether they judge* that the interests of 
 the Redeemer's Kingdom in this quarter of the country call 
 for a separation according to the answer given by the General 
 Synod to our petition on that subject. The members were 
 unanimous in the opinion that the present state of the Church 
 justified such a measure. It was, therefore, moved by Messrs. 
 Hemphill and Rogers, that the Synod act on the permission of 
 General Synod, and agreeably thereto resolve ourselves into an 
 Independent Co-Ordinate Synod." 
 
 To this resolution there was not a dissenting vote. So far 
 as an3'thing to the contrary appears, the members were all of 
 one mind. 
 
 Immediately after the adoption of the resolution by which 
 the Synod of the Carolinas was erected into an Independent 
 and Coordinate' S3mod, the following motion by Revs. John 
 Hemphill and William Blackstock was unanimously adopted : 
 
 Resolved, That this Synod be hereafter known by the name of the Associate 
 Refoemed Synod of the South ; adhering to the constitution and standards of 
 the Associated Reformed Church, in that sense, in which they were received when 
 adojjted at Greencastle, in the year 1799. and uniformly acted upon until the 
 year 1811. 
 
 Such was the origin of the Associate Reformed Sj^nod of 
 the South. This event took place thirty-two 3'ears after the 
 organization of the Associate Reformed Presbytery of the 
 Carolinas and Georgia, and nineteen years subsequent to the 
 organization of the S^^nod of the Carolinas. If the organization 
 of the Associate Presbytery of the Carolinas is excepted, very 
 little change had taken place in the general features of the 
 Associate Reformed Church in the South during either of these 
 periods. When the Associate Reformed Presbytery of the 
 
314 HISTORY OF THE 
 
 Caroliiias was organized, there were present and participated 
 in the ceremonies connected with that transaction four ordained 
 mirtisters and one probationer. When the Synod of the Caro- 
 linas WHS organized, there were present seven ordained minis- 
 ters and two probationers; and when the Synod of the Caro- 
 linas severed its connection with the General Synod, there were 
 in connection with the church eleven ordained ministers. Six 
 of tliese— James Rogers, "William Blackstock, John Hemp- 
 hill, James McKnight, Robert Irwin and Isaac Grier — were 
 present in 1803, when the Synod was organized. John Ren- 
 wick, Joseph Lowry, Charles Strong, John T. Fresslev and 
 Eleazar Harris had been added during the period which inter- 
 vened between 1803 and 1822. During that period of nineteen 
 years, not a single minister in connection with the Associate 
 Reformed Synod of the Carolinas died. James McGill and 
 Alexander Porter both went to Ohio; the former in 1807, the 
 latter in 1814, but both were alive in 1822. 
 
 With regard to the numerical increase of the denomination 
 during the period that transpired between tiie years 1803 and 
 1822, it is impossiljle to speak with any great degree of cer- 
 tainty. Onl}' a few statistical tables of that period have come 
 down to the present time, and these few are exceedingly de- 
 fective. It is probable that the increase by accessions was bal- 
 anced, if not more than balanced, by the decrease arising from 
 emio-ration. The vacancies having the ordinances of God's 
 house dispensed to them only at long and irregular intervals, 
 as was natural, dwindled down until all were ready to perish ; 
 and all of the pastoral charges were weakened numerically by 
 emigration. 
 
ASSOCIATE PRESBYTERY. 315 
 
 CHAPTER XXII. 
 
 OBJECT THE SYNOD of the Carolinas had in View in AYithdrawing from the 
 General Synod — Did not Design Organizing a New Denomination — Their Con- 
 stitution and Standards — The Basis of the Union which Formed the Associate 
 Reformed Church — Westminster Confession of Faith — Its History — Westmin- 
 ster Assembly — By Whom Called, and for AVhat — Time and Place of Meeting — 
 Standards of the Associate Reformed Church — Westminster Confession of 
 Faith Adopted by the Associate Reformed Church— Certain Sections Changed- 
 These all Refer to the Power of the Civil Magistrate — The Sections Quoted — 
 Standards of the Associate Reformed Synod of the South — Mistaken Notions 
 about the Withdrawal of the Synod of the Carolinas — Slavery had Nothing 
 to Do with the Withdrawal — Position of the Associate Reformed Synod of 
 the South with Reference to Slavery in 1822 — Real Cause of Separation — 
 Believed that a Portion of the General Synod had Abandoned the Standards 
 of the Associate Reformed Church — Subjects of Controversy — Communion 
 and P.-p.Imody — The Standards Quoted — The Word "Coniniunibn," as Used in 
 the Dtandards— XXVth and XXVIth Chapters of the Confession— Little Con- 
 rtitution — The Overture Quoted — Act to x\mend the Constitution Quoted — 
 Mason's Plea Published — The Grounds Taken in It — Psalmody — Standards 
 on Psalmody Quoted. 
 
 When the Synod of the Carolinas withdrew from the Gene- 
 ral Synod, it was not contemplated to foist upon the world a 
 new Christian denomination ; neither was it designed to intro- 
 duce into the Associate Reformed Clijurch any new doctrines or 
 strange practices. On the contrary, the members of the Synod 
 unanimously declared that it was their intention to adhere "to 
 the Constitution and standards of the Associate Reformed 
 Church, in that sense in which they were received when adopt- 
 ed at Greencastle, in the year 1799, and uniformly acted upon 
 until the year 1811. '"' 
 
 "What, then, it may be inquired, were the Constitution and 
 standards of the Associate Reformed Church, adopted in 1799, 
 to which The Associate Reformed Synod of the South pledged 
 adherence ? It may also be asked : If the Synod of the South 
 proposed to adhere to these standards, why withdraw from the 
 General Synod of the Associate Reformed Church '( It is sup- 
 posed that a clear and truthful reply to these two questions 
 will exhibit to the world the basis of doctrine and practice upon 
 which the Associate Reformed Synod of the South has ever been 
 endeavorino; to build. 
 
316 HISTORY OF THE 
 
 When the Associate Reformed Church was organized, in 
 1782, the jSTinth Article in the basis of union read thus : 
 
 Both parties ( Asr-ociate.^ and Covenanters), whe:!! united, shall adhere to the 
 Westminster Confession of Faith; the Catechisms. Larger and Shorter; the Di- 
 rectory for Worship; and Propositions Concerning Church Government. 
 
 This was reiterated in the First Article of the Little Con- 
 stitution. 
 
 WESTMINSTER CONFESSIOJ^ OF FAITH. 
 
 Of the Westminster Confession of Faith we have not the 
 space to say much ; nor is it deemed necessary. Without some 
 knowledge, however, of that formula of truth as accepted, be- 
 lieved and practiced by the Associate Reformed Church, the 
 history of the Associate Reformed Synod of the South cannot 
 be well understood. 
 
 The history of the Westminster Confession of Faith is inti- 
 mately and inseparably connected with nearly every great na- 
 tional event which has transpired in Christendom during the 
 last two hundred and thirty years. It stands as the beginning 
 point from which the greatest civil and ecclesiastical revolu- 
 tions the world ever witnessed are reckoned. It is the result 
 of the labors of a body of divines assembled in obedience to 
 the call of the English Parliament. The ordinance calling for 
 this assembly bears date June the 12th, 1643 ; and July the 
 1st, of the same year, is named as the time for their meeting. 
 The assembly, as selected by the Parliament, consisted of one 
 hundred and twenty-one divines, ten lords and twenty com- 
 moners. The place at which the}'^ were appointed to meet was 
 " Westminster, in the chapel called King Henry the Seventh's 
 Chapel." The names of those designed to constitute the assem- 
 bly are all mentioned in the ordinance. The divines selected 
 by the Parliament represented all the various creeds in exist- 
 ence at that time in England. There were High Church Epis- 
 copalians, with a strong tendenc}' to Popery ; and Low Church 
 Episcopalians, with an earnest desire for more,-^'ital godliness 
 and fewer unscriptural forms and popish ceremonies. There 
 were Calvinists and Arminians ; Pedobaptists and Anabap- 
 tists ; Presbyterians, Erastians and Independents. 
 
ASSOCIATE PRESBYTERY. 317 
 
 However coiillictiiig might have been their views, it is ad- 
 mitted that they were all learned men, and no grave charge 
 damaging to the moral character has been brought against any 
 of the Westminster divines. They were godly men. The as- 
 sembly has ever been called the Westminster Assembly, from 
 the place at which it met. 
 
 On the 1st of July, 1643, the day mentioned in the ordinance, 
 the assembly met in the Abbey Church, Westminster. Sixty- 
 three clerical members were present. 
 
 Of the one hundred and fifty-one members appointed onl}" 
 one hundred and twenty-five, at any one time, appeared. Only 
 a few of the rigidly prelatic clergymen ever attended, and those 
 who did took but little interest in the labors of the assembly. 
 The prelatic clergy generally sided with the King, favoring 
 monarchy and opposing republicanism. Although all the promi- 
 nent religious denominations in England were represented by 
 the divines selected by the Parliament, the assembly was actu- 
 ally composed of Presbyterians, Independents and Erastians. 
 It is not strange that the prelatic party did not attend, since 
 one avowed object in calling the assembly was to free the church 
 of prelac}-. 
 
 The oi)jeet for which this assembly was called is plainly 
 stated in the ordinance of the English Parliament. It is con- 
 tained in the following extract : 
 
 Whereas, amongst the infinite blessings of Almighty God upon this nation, 
 none is, or can be, more dear nnto us than the purity of our religion; and for 
 that as yet many things remain in the liturgy, discipline and government of the 
 church which do necessarily require a further and more perfect reformation 
 than yet hath been attained: And whereas, it hath been declared and resolved 
 by the Lords and Commons assembled in Parliament that the present church 
 government, by archbishops, bishops and their chancellors, commissaries, deans 
 and chapters, archdeacons and other ecclesiastical officers depending upon the 
 hierarchy, is evil, and justly offensive and burdensome to the kingdom, a great 
 impediment to reformation and the growth of religion; and that therefore, they 
 are resolved that the same shall be taken away, and that such a government shall 
 be settled in the church as may be most agreeable to God's Holy Word, and 
 most apt to procu ' and preserve the peace of the church at home, and nearer 
 agreement with the Church of Scotland and other Reformed Churches abroad; 
 and for the better effecting hereof, and for the vindicating and clearing of the 
 doctrine of the Church of England from all false calumnies and aspersions, it is 
 thought fit and necessary to call an assembly of learned, godly and judicious 
 divines, to consult and advise of such matters and things touching the premises 
 
318 HISTORY OF THE 
 
 as shall be proposed unto them by both or either of the Houses of Parliament, 
 and to give their advice and counsel therein to both or either of the said Houses, 
 when and as often as they shall be thereto required. 
 
 In addition to the one hundred and fifty -one members of the 
 Westminster Assembly, appointed by the Eng-lish rarruimont, 
 the General Assembly of the Church of Scotland, at the request 
 of the English Parliament, appointed Robert Douglass, Samuel 
 Rutherford, Alexander Henderson, Robert Baillie and George 
 Gillespie, ministers ; and John, Earl of Cassilis, John Lord 
 Maitland and Sir Archibald Johnston, ruling elders, commis- 
 sioners to the Westminster Assembly. Erom the minutes of 
 the General Assembly of the Church of Scotland, we learn that 
 these commissioners were to "repair to England for the pur- 
 pose of consulting with the Westminster Assembly in all mat- 
 ters which ma}^ further the union of this Island in one form 
 of church government, one confession of faith, one catechism, 
 and one directory for the worship of God." The Scotch com- 
 missioners were not appointed until the 19th of August. 
 
 The Westminster Assembly of Divines adjourned on the 22d 
 of February, 1649, liaving sat five years, six months and twen- 
 ty-two days. During this time they held one thousand one 
 hundred and sixty-three sessions. 
 
 From the ordinances issued by the English Parliament, in 
 connection with the instructions given the Scotch commis- 
 sioners by the General Assembly of the Church. of Scotland, 
 we are able to learn definitely the object proposed to be eftected 
 by the Westminster Assembly. It was simply to reform the 
 Church of England by abolishing unscriptural officers and un- 
 scriptural ceremonies. In addition to this, it was the aim of 
 the Scotch commissioners, and probably of some of the other 
 members of the Assembly, to formulate a Scripture form of 
 church government, and a Directory for Worship wdiich would 
 be acceptable to all the Protestants in the world, and thus unite 
 all Protestants in one church. The primary object was to unite 
 England, Ireland and Scotland in one ecclesiastical organiza- 
 tion; the ultimate design was to draw the line of demarca- 
 tion clear and distinct between Protestantism and lr*opery. 
 
 At that time the Church of England, whatever it may be at 
 present, was simply a slightly — and but slightly — modified 
 Ibrm of popery. It took its origin, no matter how much de- 
 
ASSOCIATE PRESBYTERY. 319 
 
 nied, in the lust and brutal passions of Henry the VIII. In 
 popery proper, the Pope is the head of the church, and the 
 church is head of the state ; consequently, the Pope is head of 
 both church and state. The channel of his universal dominion 
 flows throuo;h the church to all thinacs secular. In the Church 
 of England, as originally established, Henry VIIL, who styled 
 himself supreme head of the church and defender of the faith, 
 was head of the state; the state was head of the church ; and 
 consequentl}^ the King of England was head of both church 
 and state. His dominion was designed to be absolute and over 
 all things, both sacred and secular. The channel through which 
 this universal empire flowed was first through the State ; then 
 over all things sacred. In the Papal Church, the Pope usurps 
 the prerogative of Jesus Christ. In the Church of England 
 Henry VIIL usurped the prerogative of the Pope. In few 
 words, the Church of England, during the reign of Henry 
 VIIL, and his successors, was a strange commingling of Pro- 
 testantism and Popery. During the time of Edward VI. 
 Protestantism predominated ; in the time of Mary, commonly 
 known as Bloody Mary, Popery in its worst form prevailed ; 
 in the time of Elizabeth a deformed Protestantism again pre- 
 vailed, and continued until Charles I. came to the throne. 
 Then Popery was again revived. We are not to conclude that 
 the Protestantism, which had at least a recognized existence 
 in England for a period of over one hundred years, was genuine 
 anti-Popery Protestantism. It was Protestantism disgraced, 
 disfigured, deformed and polluted by Popish ceremonies and 
 Popish rites. The form of church government was modeled 
 after that of the hierarchy of Rome. Its feast-days and its 
 fast-days were the same as those in the Papal Church. The 
 Prayer Book was but a revised edition of the Mass Book. 
 The church was governed by a horde of officers, the names of 
 not one of vv'hich is found in the Bible, and the olfices which 
 they pretended to fill have not the shadow of a sanction by the 
 King and Head of the Church. 
 
 It was to rid the Church of England of these unscriptural 
 appendages and to bring it in doctrine, in form of government 
 and in the mode of worship, to conform to the Scriptures, that 
 the Westminster Assembly was called. The Scotch Commis- 
 
320 HISTORY OF THE 
 
 sioners, in addition to the above, labored to have but one 
 church in England, Ireland and Scotland, with the intention 
 of extending it to all the nations of the earth. 
 
 After more than five years of hard work they produced what 
 is knoAvn as the AVestminster Confession of Faith, It consists 
 of a Confession of Faith proper ; of a Form of Chnrch Gov- 
 ernment ; of a Directory for the Public Worship of God ; and 
 of the Catechisms, Larger and Shorter. In addition to this, 
 the Westminster Confession of Faith contains the Solemn 
 League and Covenant for the Beformation and Defense of Re- 
 ligion. This Solemn League and Covenant was approved by 
 the General Assembly of the Church of Scotland, and by both 
 Houses of Parliament and subscribed by them in 1743, and 
 afterwards by all ranks and classes of people in both England 
 and Scotland. 
 
 The Solemn League and Covenant was nothing more than a 
 solemn engagement on the part of those who signed it, that 
 the}^ would make all lawful endeavors and use all lawful 
 means to promote the reformed religion in England, Ireland 
 and Scotland ; and to accomplish this, they would, without 
 respect to persons, endeavor to eifect the " extirpation of 
 popery, prelacy (that is, church government by archbishops, 
 bishops, their chancellors, commissaries, deans and chapters, 
 arch-deacons and all other ecclesiastical officers depending on 
 that hierarchy), superstition, heresy^ schism, profaneness, and 
 whatsoever shall be found to be contrary' to sound doctrine and 
 the power of godliness " 
 
 It will be seen that in the Solemn League and Covenant the 
 subscribers bound themselves to do the identical thing for which 
 the English Parliament called the Westminster Assembly. 
 The league was between England, Ireland and Scotland, and 
 could not be binding upon any other parties. 
 
 The Solemn League and Covenant was drawn up by Alex- 
 ander Henderson, It received the name Solemn League and 
 Covenant at the suggestion of Sir Henry Yane, that it might 
 be satisfactory both to the Hhglish and the Scotch. The con- 
 test in which the English were engaged at the time was of a 
 civil character. Hence, the}' desired to be united with the 
 Scotch in a civil league. The contest in which the Scotch 
 were engaged was of a religious character. Hence, thej' de- 
 
ASSOCIATE PRESBYTERY. 3-21 
 
 sired to be united with the English in a religious covenant. 
 The league in which they bound themselves was both civil 
 and religious, and hence called The Solemn League axd Cov- 
 enant. King Charles I. issued a proclamation, in Avhich he 
 said the Solemn League and Covenant is " nothing else but a 
 traitorous and seditious combination against iis and the estab- 
 lished religion of this kingdom.'" Had he substituted for the 
 words '> traitorous '" and " seditious," o/^e??, and righteous^ and 
 omitted the pronoun referring to himself, he would have given 
 utterance to the simple truth. The sentence would th-en have 
 read thus : " The Solemn Leag-ue and Covenant is nothins; else 
 but an open and righteous combination against the established 
 religion of this kingdom." The Covenanters, that is, those 
 intelligently signing the Solemn League and Covenant, vrere 
 opposed to the established religion of England, because they 
 regarded that religion as opposed to the religion of Jesus 
 Christ and subversive of His Kingdom. 
 
 The Westminster Confession of Faith consists of thirty-three 
 short chapters. In these all the cardinal doctrines of the Chris- 
 tian religion are concisely and clearly formulated. They treat 
 of the existence and attributes of God ; of the Trinity ; of cre- 
 ation and providence ; and of man in his estate of innocenc}', 
 and in his lost and ruined state. The doctrine of the atone- 
 ment ; of Christ the Eedeemer ; of the Holy Spirit, the sancti- 
 fier ; of man in a redeemed state, and of man in a state of 
 glory, is clearly and forcibly set forth in this Confession. Of 
 the doctrines of this Confession of Faith it may be said that 
 they are in direct opposition to all " Deistical, Popish, Arian, 
 Socinian, Armiuiau, jSTeonomian and sectarian doctrines." 
 
 The form of church government laid down in the TTestmin- 
 ster Confession of Faith is Presbyterianism in opposition to 
 prelac3^ on the one hand, and Independency on the other. The 
 Director}' for Worship is simple, and claims to be rigidly in 
 accordance with the Scriptures. According to this Directory, 
 God is a spirit, and those who would worship Him acceptably 
 must worship Him as a spirit and in the way which He has 
 appointed in His word, and in no other way. The pretended 
 worshipping of God through or b}' images, and the introducing 
 into the worship of God anything not expressly enjoined in His 
 AVord is discountenanced and regarded as a sin. 
 
 9-) 
 
322 HISTORY OF THE 
 
 The Catechisms, Larger and Shorter, are simply the truths 
 taught in the Confession proper, reduced to the form of ques- 
 tions and answers ; the Shorter being adapted, as the assembly 
 thought, to the capacity of children and those just beginning 
 to study the principles of the Christian religion, and the Larger 
 being better fitted for those who have made some advancement 
 in these studies. 
 
 Such is a brief outline of the Westminster Confession of 
 Faith. It is not the work of inspired men ; but it is the work 
 of men who were required, on oath, to set down nothing in 
 doctrine which they did not believe, and which they could not 
 show to be either plainly taught in the Scriptures, or agree- 
 able to the general teachings of the Scriptures. It would not 
 be extravagant to say that every word in every sentence in the 
 Westminster Confession of Faith was subjected to the severest 
 criticism. Nothing was taken for granted ; nothing was done 
 hastily. This is true respecting the doctrines, the form of 
 church government, and the directory for church worship. It 
 is what it is by the invincible power which is in truth. It has 
 been abused and ridiculed, hated and despised, misrepresented 
 and misquoted ; but with a few minor exceptions, no one has 
 ever been able to show that there is a single thing taught in 
 the Westminster Confession of Faith which is not taught in 
 the Bible. 
 
 STANDARDS OF THE ASSOCIATE REFORMED 
 CHURCH. 
 
 This Confession of Faith ; Catechisms, Larger and Shorter ; 
 Form of Church Government ; and Directory for Church Wor- 
 ship, the Associate Reformed Church, ivt its organization, 
 adopted, with the exception of Section IV. of Chapter 20 ; Sec- 
 tion III. of Chapter 23 ; and Section II. of Chapter 31. 
 
 That the reader may be able to form a correct opinion of the 
 changes made in these sections, they are quoted below^ as they 
 stand in the Westminster Confession, and then as amended and 
 adopted by the Associate Reformed Church : 
 
 Sec. IV.. Chapteb 20 — Westminstek Confession. — And because the powers 
 which God hath ordained, and the liberty which Christ hath purchased, are not 
 intended by God to destroy, but mutually to uphold and preserve one another: 
 they who, upon pretense of Christian liberty, shall oppose any lawful power, or 
 the lawful exercise of it, whether it be civil or ecclesiastical, resist the ordinance 
 of God. And for their publishing of such opinions, or maintaining of such 
 
ASSOCIATE PRESBYTERY. 323 
 
 practices, as are contrary to the light of nature, or to the known principles of 
 Christianity, whether concerning faith, worship or conversation; or to the power 
 of godliness; or such erroneous opinions or practices as either in their own na- 
 ture, or in the manner of publishing or maintaining them, are destructive to the 
 external peace and order which Christ hath established in the church; they may 
 lawfully be called to account, and proceeded against by the censures of the 
 church, and by the power of the civil magistrate. 
 
 Associate Refobmed Confession.^ — And because the powers which God hath 
 ordained, and the liberty which Christ hath purchased, are not intended by God 
 to destroy, but mutually to uphold and preserve one another; they who, upon 
 pretense of Christian liberty, shall oppose any lawful power, or the lawful exer- 
 cise of it, whether it be civil or ecclesiastical, resist the ordinance of God, and 
 for their publishing of such opinions, or maintaining of such practices as are 
 contrary to the light of nature, or to the known principles of Christianity, 
 whether concerning faith, worship, conversation or the order which Christ hath 
 established in His church, they may be lawfully called to account and proceeded 
 against by the censures of the church; and in proportion as their erroneous 
 opinions or practices, either in their own nature or in the manner of publishing 
 or maintaining them, are destructive to the external peace of the church and of 
 civil society, they may be also proceeded against by the power of the civil mag- 
 istrate. 
 
 Sec. III., Chaptek 23 — Westminstek Confession. — The civil magistrate may 
 not assume to himself the administration of the word and sacraments, or the 
 power of the keys of the Kingdom of Heaven; Xet he hath authority, and it is 
 his duty, to take order that unity and peace be preserved in the Church; that 
 the truth of God be kept pure and entire; that all blasphemies and heresies 
 be suppressed; all corruptions and abuses in worship and discipline prevented 
 or reformed; and all the ordinances of God duly settled, administered and ob- 
 served. For the better effecting whereof .he hath power to call synods, to be 
 present at them, and to provide that whatsoever is transacted in them be accord- 
 ing to the mind of God. 
 
 Associate Reformed Confession. — The civil magistrate may not assume to 
 himself the administration of the word and the sacraments, or the power of the 
 keys of the Kingdom of Heaven ; Yet, as the gospel revelation lays indispensa- 
 ble obligations upon all classes of people who are favored with it, magistrates, 
 as such, are bound to execute their respective offices in a subserviency thereunto, 
 administering government on Christian principles, and ruling in the fear of 
 God, according to the directions of His Word, as those who shall give an ac- 
 count to the Lord Jesus whom God hath appointed to be the Judge of the 
 world. 
 
 Hence magistrates, as such, in a Christian country, are bound to promote the 
 Christian religion as the most valuable interest of their subjects, by all such 
 means as are not inconsistent with civil rights; and do not imply an interference 
 with the policy of the Church, which is the free and independent Kingdom of 
 the Redeemer, nor an assumption of dominion over conscience. 
 
 Sec. II., Chapteb 31 — Westminsteb Confession. — As magistrates may law- 
 fully call a synod of ministers and other fit persons to conduct and advise with 
 about matters of religion, so if magistrates be open enemies to the Church, the 
 
324 HISTORY OF THE 
 
 ministers of Christ, of themselves, by virtue of tiieir office, or they, with other 
 fit persons upon delegation from their churches, may meet together in such as- 
 semblies. 
 
 Associate Reformed Confession. — The ministers of Christ, of themselves, 
 and by virtue of their office, or they with other fit persons, upon delegation 
 from their churches, have the exclusive right to appoint, adjourn or dissolve such 
 synods or councils. Though in extraordinary cases it may be proper for magis- 
 trates to desire the calling of a svnod of ministers and other fit persons, to con- 
 sult and advise with about matters of religion, and in such cases it is the duty 
 of churches to comply with their desire. 
 
 When the Assochite Reformed Church was organized, the 
 three Sections of the Westminster Confession of Faith, quoted 
 above, were *' reserved for a candid discussion on some future 
 occasion, as God sliall be pleased to direct." As opportunity 
 was afforded, they were candidly discussed, in private and in 
 public, for a period of more than sixteen years; and having 
 been altered so as to make them conform to the Word of God, 
 were adopted on the 31st day of May, 1799. 
 
 It will be readily discovered that the three Sections of the 
 AVestminster Confession of Faith which were altered by the 
 Associate Reformed Chun^h all treat of the prerogatives of the 
 civil magistrate. According to tlie teachings of these Sections, 
 in the Westminster Confession, the civil magistrate has the 
 right to call synods, to be present at them as a director of their 
 deliberations, to suppress heresies, and punish those who do not 
 conform to the rules and regulations of the church. This is 
 Erastian doctrine. It renders to Ctesar the things that are 
 God's. 
 
 It is not to be wondered at that some traces of Erastianism 
 are to be found in the Westminster Confession of Faith. The 
 wonder is that there are so few. There are traces of Popery in 
 the English translation of the Bible which all English-speak- 
 ino; Christians have been usino- for more than two hundred and 
 fifty years. Keither is this to be wondered at. The preceding- 
 ages were prolific in saints and festivals, and it is not strange 
 that the translators of the Bible would affix the title " Saint " 
 to the Apostles and convert the Passover into " Easter." 
 
 During the period in which the Westminster Confession of 
 Faith was prepared, Erastianism was making fearful havoc in 
 the church. Erastian notions were wide spread and deepl}' 
 rooted in the popular mind. Perhaps the most learned man 
 
ASSOCIATE PRESBYTERY. 325 
 
 in that Assembly was a thorough Erastian. The wonder, then, 
 is that only parts of three Sections of the Westminster Con- 
 fession of Faith even savor of Erastianism. It has been denied 
 that these three Sections, when rightly interpreted, favor 
 Erastianism. This opinion, however, seems to be indefensible. 
 The fathers of the Associate Reformed Church thought that 
 these three Sections granted the ci-vil magistrate rights and 
 prerogatives, on account of his office, which the King and 
 Head of the Church does not grant him. For this reason they 
 changed these Sections, and thus made, as they thought, and 
 none deny, the church free from all dependence upon the state 
 in all matters pertaining to government and discipline. 
 
 STANDARDS OF THE ASSOCIATE REFORMED SYNOD 
 OF THE SOUTH. 
 
 The Associate Reformed Synod of the South, at the very 
 beginning of its separate existence, as we have seen, adopted 
 the Westminster Confession of Faith as it was adopted by the 
 original Associate Reformed Synod, in 1799. To speak more 
 correctly, the Associate Reformed Synod of the Carolinas de- 
 clared, at the moment of its sei:)aration from the General Synod, 
 that they would " adhere to the Constitution and Standards of 
 the Associate Reformed Church in that sense in which they 
 were received when adopted at Greencastle, in the year 1799, 
 and uniformly acted upon until the year 1811.'"' 
 
 This was the resolution offered by Messrs. Hemphill and 
 Blackstock, and adopted unanimously by the Synod. From 
 this resolution we are enabled to learn what was the doctrinal 
 basis of the Associate Reformed Synod of the South. In ad- 
 dition to this, we also learn its form of church government and 
 its directory for worship. AVe are also enabled to infer what 
 was the main reason inducing the Sj'uod to seek a separation 
 from the General Synod. 
 
 With regard to the last fact, it ma}^ be said that among many 
 of the present day, mistaken notions are entertained both by 
 those who are members of the Associate Reformed Church and 
 by those who are not members of it. It is the opinion of some 
 in the Associate Reformed Synod of the South that the separa- 
 tion from the General Synod was on account of slavery. Such 
 a conclusion is without a shadow of foundation. In 1822, the 
 
326 HISTORY OF THE 
 
 time of the separation, the Associate Reformed people of the 
 South were by no means the advocates of the institution of 
 slavery. In fact, a very laro^e number of them were decidedly 
 opposed to it. Only a few of them were at that time slave- 
 holders, and the probability is that had the question been sub- 
 mitted to the Associate Reformed people — ministers, elders and 
 laymen — slaver}- would have been voted out of the country by 
 an overwhelming majority. Mr. Hemphill, the mover of the 
 resolution, and nearly all the people of his charge, were, in 
 1822, far from being the advocates of slavery. Mr. Hemphill 
 lived and died opposed to slavery, and not a single one of the 
 fathers of the Associate Reformed Church in the South Avere 
 the advocates of the institution. In addition to this, the sub- 
 ject of slavery had at this time never been formally introduced 
 into the Associate Reformed Church. No memorial, petition, 
 or anything of the kind concerning slavery, was ever presented 
 to the General Synod. Slavery, no matter how much it may 
 have, in after years, estranged the people of the two great sec- 
 tions of the United States, had nothing whatever to do in the 
 withdrawal of the Synod of the Carolinas from the General 
 Sj'nod of the Associate Reformed Church. 
 
 The name which the Synod took to itself, on becoming inde- 
 pendent, might possibly, to a stranger, suggest this — the word 
 South having become, in after years, a synonym for slavery, 
 and North for anti-slavery — but the conclusion would be un- 
 warranted by the facts in the case. In the petition which the 
 Synod of the Carolinas sent up to the General Synod, it is 
 stated that their "great distance from the place of the meeting 
 of the General Synod made it altogether impracticable for them 
 to maintain a full representation.'' This was one reason why 
 they desired their connection with the General Synod dissolved. 
 They also state that " it is supposed that the interests of truth 
 and godliness maj' be promoted, by them, as successfully in a 
 state of separation from the General Synod." 
 
 From neither the first nor the second reason, nor from both 
 together, are we able to do more than infer the true cause of 
 their desiring to be separated from the General Synod. Jt is 
 true, the distance from the nearest member of the Synod of the 
 Carolinas and the city of Philadelphia — the place at which the 
 General Svnod usuallv met — was more than four hundred miles. 
 
ASSOCIATE PRESBYTERY. 327 
 
 and that it ^Yas difficult, if not impossible, to maintain a full 
 representation in the General Sj'nod at so great a distance. 
 Still, this was no sufficient reason to warrant them in asking 
 for a separation, if everj'thing else had been agreeable. In fact, 
 if everything else had been as the}^ desired it to be, they never 
 would have asked for a separation ; and had they asked it, the 
 General Synod would not have granted it. Such a request 
 would have been schismatical, and the o-rantino; of it would 
 have been encouraging schism. 
 
 REAL CAUSE OF SEPARATIOX. 
 From the resolution offered by Messrs. Hemphill and Black- 
 stock, we are enabled to discover the true and only reason 
 which prompted the Synod of the Carolinas to ask the General 
 Synod for permission to resolve themselves into an independent, 
 coordinate S3niod. The following is the resolution : 
 
 Resolved, That this Synod be hereafter known by the name of the Associate 
 Reformed Synod of the South — adhering to the Constitution and Standards of 
 the Associate Reformed Church, in that sense in which they were received when 
 adopted at Greencastle. in the year 1799. and uniformly acted upon until the 
 year 1811. 
 
 The last clause, beginning with the word " adhering,'"' is 
 significant. It is the key which unlocks the whole mystery. 
 To those who are acquainted with the history of the Associate 
 Reformed Church during the ten years preceding 1821, the 
 language of this part of the resolution is more than an intima- 
 tion that since the year 1811, the Constitution and Standards 
 of the Church had not been universally adhered to in the sense 
 in which thoy were understood when adopted, in 1799. So far 
 as the truth of history is cor.ccrned, it makes no sort of differ- 
 ence whether they were correct in their conclusion with regard 
 to the sense in which the Constitution and Standards of the 
 Associate Reformed Church were understood, when adopted, 
 or not. They certainly believed that a portion of the Associate 
 Reformed Church had, in their practice, departed from these 
 Standards, and despairing of ever being able to bring that party 
 back to the Standards in practice, the}' desired to be separated 
 from them. 
 
 In this opinion the Synod of the Carolinas was not singular. 
 The Synod of Scioto, and the Synod of Xew York, and a part 
 of the Synod of Pennsylvania, entertained similar notions on 
 
328 HISTOPvY OF THE 
 
 this subject. In 1819 the Synod of Scioto resolved to with 
 draw from the General Synod and constitute itself as an inde- 
 pendent Synod, " adhering to the Confession of Faith, Larger 
 and Shorter Catechisms, Form of Church Government and Di- 
 rectory for Worship as received at Greencastle, Pa., on the 31st 
 of May, 1799." The Synod of New York, although it did not 
 withdraw from the General Synod, still its connection with 
 that court from 1810 to its final dissolution was merely nqm- 
 inal, or rather one of studied indifference. In fact, it never 
 met from 1812 to 1822, and the pastors virtually neglected 
 everything in connection with the denomination except what 
 concerned their own immediate congregations. 
 
 This state of things was brought about by a diversity of 
 views concerning Communion and Psalmody. These two sub- 
 jects have no necessary connection ; but they became, in all the 
 controversies of the Associate Reformed Church, inseparably 
 connected. The difiiculty began with Rev. Messrs. John M. 
 Mason, John X. Clark and James M. Matthews, in 1811. As 
 all that was thought necessary to be said about that difiiculty 
 has been elsewhere narrated, it need not be repeated here, fur- 
 ther than to say that it served as the beginning of a series of 
 misunderstandings which terminated in the withdrawal of the 
 Synods of Scioto and of the Carolinas, and the ignominious 
 destruction of the General Synod itself. 
 
 It may be mentioned that at a very early period in the his- 
 tory of the General Synod, it began to be suspected by a num- 
 ber of persons that there was a tendency to centralize the power 
 of the denomination. This was soon demonstrated to be true 
 beyond a doubt. The General Synod refused to meet else- 
 where than in the cit}^ of Philadelphia, and in 1810, the Gen- 
 eral Synod, by a formal Act, " intermitted the functions of the 
 subordinate Synods." This masterly stroke of worldly wisdom 
 paralyzed the church, and completed the centralization. The 
 result was that the Synods of Scioto and of the Carolinas were 
 ever afterward poorly represented in the General Synod. 
 
 It was further suspected that the city pastors looked dow.n 
 with a disdainful air upon their co-presbyters from the rural 
 districts. It is to be hoped this was only a groundless suspi- 
 cion ; but we must remember men are but men. If such was 
 the case, it was certainly true, at least in some instances, that 
 pride preceded a grievous fall. 
 
ASSOCIATE PRESBYTERY. 329 
 
 SUBJECTS OF CONTROVERSY. 
 
 The subjects, and the only subjects about which there was 
 any dispute between the parties, were, as already mentioned, 
 Psalmody and Communion. The Synod of the Carolinas left 
 the General Sj'nod because the General Synod had departed, as 
 was thought, from the Constitution and Standards of the As- 
 sociate Reformed Church in the matter of Communion and 
 PsaJraody. 
 
 COMMUNION. 
 
 The communion about which the parties disagreed and finally 
 separated was restricted mainly to what may be appropriately 
 denominated sacramental communion. One party held that in 
 the administering of the sacrament of the Lord's Supper, the 
 privilege of communing was to be restricted, in ordinary cases, 
 to the members of the Associate Reformed Church in good and 
 regular standing. This was properly called a regulated, occa- 
 sional or restricted communion. The opposite party held that 
 the privilege of communion might be extended, on all occa- 
 sions, to members of other Christian denominations who re- 
 garded themselves in good standing. This was called the un- 
 restricted or catholic communion scheme. 
 
 It is the province of the theologian, and not of the historian, 
 to determine which one of these practices, or whether either, 
 is in accordance with the teachings of the Scriptures. All that 
 devolves upon the historian is to show which one, if either, of 
 these practices, was in harmony with the early practices and 
 Standards of the Associate Reformed Church. It is believed 
 that an honest examination of these Standards, as received by 
 the Associate Reformed Church, will convince any one that 
 they favor neither absolutely restricted communion nor catholic 
 communion, but a communion consistent with purity of doc- 
 trine and Scriptural discipline. This, it may be remarked, is 
 the only plan that harmonizes with the Testimony of the first 
 Seceders. 
 
 The doctrine of the Associate Reformed Church on the sub- 
 ject of the Communion of Saints is contained in the XXVIth 
 Chapter of the Confession of Faith. It is as follows: 
 
 1. All saints that are united to Jesus Christ their head, by his Spirit, and by 
 faith, have fellowship with Him in his graces, sufferings, death, resurrection and 
 glory. And being united to one another in love, they have communion in each 
 
330 HISTORY OF THE 
 
 other's gifts and graces and are obliged to the performance of f.nch duties, pub- 
 lic and private, ar-. do conduce to their mutual good, both in the inward and out- 
 ward man. 
 
 2. Saints by profession are bound to maintain an holy fellowship and com- 
 munion in the worship of God, and in performing such other spiritual service 
 as tend to their mutual edification; as also in relieving each other in outward 
 things, according to their several abilities and necessities. Which communion, 
 as God offereth ojjportunity, is to be extended unto all those who. in every place, 
 call upon the name of the Lord Jesus. 
 
 3. This communion, which the saints have with Christ, doth not make them 
 in anywise partakers of the substance of his Godhead, or to be equal with 
 Christ in any respect; either of which to affirm is impious and blasphemous. 
 Nor doth their communion one with another, as saints, take away or infringe 
 the title or property which each man hath in his goods and possessions. 
 
 The word " communion," as used in this section of the Confes- 
 sion of Faith, has no special reference to the sacrament of the 
 Lord's Supper. Its proper meaning, as used by the "Westmin- 
 ster divines and adopted by the Associate Reformed fathers, is 
 those things which are common to Christians. The XXVIth 
 Chapter of tlie Confession designedly treats of those things 
 which are common to the cburch. In the XXV th Chapter ot 
 the Confession of Faith we are told what is meant by the word 
 "church." It is not a system of laws, but a multitude of indi- 
 viduals to whom God has given a system of laws. The church 
 is two-fold, and each is catholic or universal. There is an in- 
 visible church and a visible church. The invisible church, ac 
 cording to the Confession of Faitii, "consists of the whole 
 number of the elect that have been, are or shall be, gathered 
 into one under Christ the Head thereof." " The visible church 
 consists of all those throughout the world that profess the true 
 religion, together with their children." 
 
 No unprejudiced mind will come to any other conclusion 
 than that the XXVth Chapter of the Confession of Faith 
 teaches that there is one, and only one, visible church, and that 
 the XXVIth Chapter of the same Confession of Faith teaches 
 that whatever rights and privileges one member of the visible 
 church is entitled to, all the members of the visible church are 
 entitled to. This is not only the doctrine of the Confession of 
 Faith, but it is the doctrine of the Bible, and so the framers 
 of the Confession of Faith thought. 
 
 The conclusion, then, to which we are forced is that the Con- 
 fession of Faith teaches the doctrine of catholic communion, 
 
ASSOCIATE PRESBYTERY. 331 
 
 and that most emphatically. This it was desigaed to teach, in 
 order that it might be Presbj'terian in all its features, and In- 
 dependent in none. 
 
 It must be remembered that this catholic communion which 
 is so clearly and so positively taught in the XXYIth Chapter 
 of the Confession of Faith is not designed to be restricted to 
 the sacrament of the Lord's Supper, but embraces all social and 
 spiritual services which tend to procure and further the wealth 
 and outward estate of others and also their spiritual growth. 
 The fathers of the Associate Reformed Church admitted this. 
 They were obliged to admit it, or denj- that the Confession of 
 Faith was what its framers designed it to be, and what the}" 
 claimed it actuall}" was — a Presbyterian Confession of Faith 
 suited and actually designed for all Protestants in every part 
 of the world. In this sense the first Seceders understood the 
 XXVIth Article of the Westminster Confession of Faith. 
 Hence Rev. Ralph Erskine said, in 1737, when he withdrew 
 from the Established Church of Scotland and joined the Asso- 
 ciate Presbytery : " By withdrawing from these judicatories 
 at present, and joining the said brethren, I intend and under- 
 stand no withdrawing from ministerial communion with any 
 of the godly ministers of this Xational Church.'"' So thought 
 al] the other members of the Associate Presb3-tery. The}- 
 could have entertained no other notions without having ad- 
 mitted tluit they had set about in a regularly organized form 
 to pr(.[iagate schism. 
 
 The primary object, as has been elsewhere stated, designed 
 to be efiected by the AVestminster Assembly, was to free the 
 Church of England from a prelatic hierarchy, and unite Eng- 
 land, Ireland and Scotland in one form of church government. 
 Tlje ultimate object was to unite all the Protestants in the world 
 in one church, having one form of church government, one direc- 
 tory for worship, and one confession of faith. In doctrine, in 
 form of government and directory for worship, this church was 
 designed to conform rigidly to the Scriptures. 
 
 Every one who takes the Bible for his guide, in all matters 
 of faith and practice, must admit that the object had in view 
 by the AVestminster Assembly was eminently praiseworthy. 
 It must be remembered, however, that while the primary ob- 
 ject had in view by the framers of the Westminster Confession 
 
332 HISTORY OF THE 
 
 of Faith was to free the Church of England from prelacy, unite 
 England, Ireland and Scotland in one church, and ultimately 
 to unite all Protestants in all parts of the world in one church, 
 having one confession of faith, one form of church govern- 
 ment, one directory for worship, neither the primary nor the 
 ultimate object was eifected. 
 
 jSTotwithstanding this was the case, the fathers of the Asso- 
 ciate Keformed Church adopted the XXVIth Chapter of the 
 Confession of Faith in the same sense that it was understood 
 by its framers, and in the same sense that it was adopted by 
 the Church of Scotland. Since, however, this Confession of 
 Faith was not adopted, as was expected, by all, and since the 
 visible church is rent into numberless divisions and sub-divi- 
 sions, each claiming to be the true Church of God, the Asso- 
 ciate Reformed Church concluded that catholic communion 
 was, under such circumstances, impracticable, unless they 
 would accept the notion that one system of doctrine, and 
 one form of church government and one directory for wor- 
 ship is just as good as another. Or, more correctly, they re- 
 garded catholic communiQU, in the present divided state of the 
 church, as impracticable, unless they would first conclude that 
 there is no form of church government and no directory for 
 worship either laid down in the Bible or deducible from it, and 
 that Unitarian, Trinitarian, Socinian, Pelagian, Arminian,. 
 Sectarian and Calvanistic systems of doctrine are things about 
 which men may wrangle, but which in reality are matters of 
 no importaiice. 
 
 These concessions the Associate Reformed fathers could not 
 make and be honest. Consequently they rejected catholic 
 communion simply as impracticable in tlie present divided state 
 of the church. 
 
 They also rejected that absolutely exclusive theory which 
 unchurches all except those who hold it. They avoided both 
 extremes and wisely chose what was regarded as the true 
 Scripture ground. 
 
 These statements and conclusions it is proposed to substan- 
 tiate by quotations from the authoritative deliverances of the 
 Associate Reformed Church. 
 
 Previous to the union which resulted in the organization of 
 the Associate Reformed Church, Rev. John' Afason, father of 
 
ASSOCIATE PRESBYTERY. • 333 
 
 Dr. John M. Mason, presented to the conference a paper con- 
 sistino^ of eio-ht Articles. This was designed to subserve the 
 purpose of a temporary constitution until the reserved chap- 
 ters had undergone " a candid discussion," were amended and 
 adopted ; and it was also declared to be a "proper display of 
 the princij^les upon which we (the Associate Reformed Church) 
 intend to act." As such, this paper was agreed upon by the Con- 
 vention, and as sucli it was adopted without a dissenting vote 
 by the Associate Reformed Synod when organized. It may be 
 proper to remark in this place that on the adoption of the Con- 
 fession of Faith, in 1799, the "Little Constitution," or the 
 eight Articles contained in the paper presented b}^ Mr. Mason 
 and adopted in 1782, were not repealed, but still remained as 
 the Standards of the Church, since the}" explained the sense in 
 which the several doctrines of the Confession of Faith were 
 understood. 
 
 It is to these and to an Overture published by tlie Synod in 
 1787, and to an Act of the Synod in 1790, that the Synods of 
 the Carolinas and Scioto refer when they say that they will 
 "adhere to the Confession of Faith in the sense in which it 
 was understood when adopted in 1799." 
 
 Taking it for granted that the XXVIth Chapter of the Con 
 fession of Faith taught the doctrine of catholic communion, 
 they did not adopt it with the expectation of practicing it in 
 its literal and wider sense, but in the sense which they express 
 in the Yllth Article of the " Little Constitution," which is as 
 follows : 
 
 The members of this Synod also acknowledge it to be their duty to treat pious 
 persons of other denominations with great tenderness. The}' are willing, as 
 God affordeth opportunity, to extend communion to all who, in every place, call 
 upon the name of the Lord Jesus in conformity to His will. But as occasional 
 communion, in a divided state of the church, may produce great disorders, if it 
 be not conducted with much wisdom and moderation, they esteem themselves, 
 and the people under their inspection, inviolably bound, in all ordinary cases, to 
 submit to every restriction of their liberty which general edification renders 
 necessary. 
 
 The reader must not conclude that the word " communion," as 
 it occurs in the Little Constitution, nor as it occurs in the 
 XXVIth Chapter of the Confession of Faith, is used in that 
 restricted and narrow sense in which it is at present frequently 
 used to mean the sacrament of the Lord's Supper. It was un- 
 derstood by those who adopted the " Little Constitution " to 
 
334 HISTORY OF THE 
 
 embrace everytliing that is meant by the word "worship."' As 
 dispensing and receiving the Lord's Supper may be classed 
 under the head of worship, the communion mentioned in this 
 Article of the " Little Constitution " includes the sacrament of 
 the Lord's Supper, together with many other things. It is clear 
 from this Article that the members of the Associate Ref irmed 
 Church were held inviolably bound to restrict their liberty in 
 the matter of communion, so far as was consistent with gen- 
 eral edification. The reason given is plain, and we may add, 
 charitable. They do not say that the Westminster Confession 
 of Faith, which they had adopted, teaches restricted com- 
 munion ; neither do they say, as some others say, ai?d as it has 
 often been said they say, that all other denominations arc syn- 
 agogues of Satan, but they simply say : " Occasional com- 
 munion, in a divided state of the church, may produce great 
 disorders." The Article itself, they further say, " is not to be 
 construed as a license to encourage vagrant preachers who go 
 about under pretense of extraordinary zeal and devotion, and 
 are not subject to the government and discipline of any regular 
 church." The reference here is to ministerial communion. 
 To the whole Article a foot-note was added, in which it is de- 
 clared that, " The principle expressed in this Article is not a 
 new principle adopted by the Synod. It is one of the received 
 principles adopted by the Secession, and it is set in a very- 
 strong light in the XXYIth Chapter of the Confession of Faith. 
 No objection, therefore, can be justly stated against it as it 
 stands in the Article, but what may be made to it as it stands 
 in the Confession of Faith, The application of the principle 
 to particular cases may, indeed, be attended with some diffi- 
 culties, as they arise from the divided state of the church of 
 Christ. The Article is guarded, and cannot, without the most 
 evident perversion, be construed as a license to hold unscrip- 
 tural communion with other churches." 
 
 We will next quote from the " Overture," as it was called. 
 The Overture is an " Exposition and Defense of the Westmin- 
 ster Assembly's Confession of Faith." It is mainly the pro- 
 duction of Eev. Robert Annan, and was laid before the Synod 
 and by them unanimously declared, in 1790, to be "in sub- 
 stance an excellent and instructive illustration and application 
 of these truths unto the present state of the chureh of Christ 
 
ASSOCIATE PRESBYTERY. 335 
 
 in America. And the Synod recommend it as such to all the 
 people under their inspection." It may further be remarked 
 that in this " Overture " the Chaptei-s of the Confession are 
 taken up seriatim, and of each an exposition is given. The 
 exposition of the XXVIth Chapter is long ; but as it is by no 
 means a dull, prosy production, it is quoted entire, rather than 
 run the risk of marring its beauty, or of conveying an improper 
 idea of its import. It is as follows: 
 
 OA^ERTURE. 
 
 The twenty-sixth chapter treats of the communion of saints. And the view 
 given us in the preceding chapter of the nature of Christ's church, will in- 
 struct us in another question: "What ought to be the terms of communion in 
 His church? The word "communion" properly signifies something that is 
 common to a number of persons; and thus it was said of the primitive Chris- 
 tians who were so moved with the love of Christ and of each other, that the love 
 of the world had no place in their hearts; "that they had all things common." 
 The rich freely distributed to the poor, and no man called anything his own. 
 exclusively of others. All true Christians have communion in Christ their head. 
 They have all one God and Father with Him. "I ascend," says he, " to my God. 
 and your God; to my Father and yoiir Father." One common inheritance. 
 The J' are all heirs of God and joint heirs with Christ. They have all communion 
 with God the Father, with Christ and with each other in the truth. They all 
 think as Christ thinks, on the great foundation truths of the gospel. They are 
 all taught by the spirit of God, who leads them into all truth; and this com- 
 munion reaches to the innumerable company of angels and the spirits of just 
 men made perfect in heaven. The church, militant and triumphant, are one in 
 this: there is a blessed harmony between them in the truth; and the strongest 
 bonds of union in a Christian church are the knowledge of the truth, a ^m 
 faith in it, love to it and to each other, for the truth's sake. True Christians 
 have all communion in the justifying righteoasness and sanctifying spirit of 
 Christ. They are adorned with the same robe of righteousness and drink into one 
 spirit. They are heirs of the same promises and partakers of the same bless- 
 ings. They eat the same spiritual meat, and drink the same spiritual drink: 
 for they all drink of that spiritual rock which follows them; and that rock is 
 Christ. They have one Lord, one faith and one baptism, and are called in one 
 hope of their calling. And it is the duty of Christians to express this communion 
 externally by observing all Christ's institutions in a social manner. These truths 
 cannot be denied; and were it possible to get all true Christians throughout the 
 whole world assembled into one church, while none others were admitted, there 
 would be very little jarring between them; probablj' none, in the great truths and 
 duties of the gospel. But this is impossible. God hath wisely ordered it other- 
 wise. The tares and the wheat must grow together until the harvest. Chris- 
 tians are the salt of the earth. God hath sprinkled this salt over a great part of 
 the world, in order to season and preserve from total putrefaction the mass of 
 mankind. Differences in the church of Christ, errors and corruptions, spring 
 chiefly from false brethren; formal professors who have a name to live and yet 
 are dead, the former without the power of godliness; the sons of Diotrephes. 
 
336 HISTORY OF THE 
 
 who love to have the preeminence; such ever will connect the church with the 
 world, and conform her to it as far as they can. And we must hero also allow 
 something to the different capacities of true Christians, their very various ad- 
 vances in knowledge, grace and holiness, -and the power of temptation under 
 which they sometimes fall. All these things being considered, we may safely 
 say there is not a perfectly pure church on the face of the earth. The purest is 
 the best, which we ought carefully to seek and embrace, as God gives opportu- 
 nity. But in nowise must we withdraw from her communion altogether. As is 
 common in other cases, so it is here; we are quick-sighted in discovering the 
 spots and blemishes of other churches; and they are. no doubt, equally so in 
 discerning ours. We cast guilt and blame on others, but no man saith, What 
 have I done? There is an extreme danger of falling under the power of Phari- 
 saical ostentation and religious pride in our profession. This was the great sin 
 of the Jewish church in Christ's day, and this sin crucified the Lord of glory. 
 It is natural for us to say, We are the people, and wisdom shall die with us: 
 stand aside, we are holier than you. And there can be no greater evidence of 
 gross hypocrisy, in a religious profession, than when a fondness for pompous 
 and showy titles and pretension overthrows candor, meekness, charity, patience, 
 forbearance and peace. 
 
 Taking it for granted, therefore, that it is the duty of Christians to maintain 
 a visible communion with the church of Christ, wherever Providence shall order 
 their lot; that no church is perfectly pure; that it is their duty to seek the purest 
 communion to which they can have access; we shall proceed to point out the 
 tsrms of communion which in our opinion come nearest to the word of God ; on 
 which terms any Christian may safely join in stated fellowship with any branch 
 of the Christian church where Providence naay order his lot. They are briefly 
 these: First, that the profession of faith of Christ in said church be full and 
 pure. Secondly, that her worship be Scriptural, all of Christ's ordinances being 
 purely administered. Thirdly, that her discipline and government be according 
 to the word of God, temperate, pure, impartial, peaceful and gentle. Fourthly, 
 th<B her morals be strictly conformed to the divine rule. Fifthly, that the unity 
 of the spirit be maintained in the bond of peace. All this we maintain with an 
 allowance for the unavoidable .weaknesses and infirmities incident to human 
 nature in its present imperfect state. On the same conditions, or materially the 
 same, may any church admit a new member to her communion in a stated way. 
 It is requisite that he have a proper degree of knowledge, be sound in faith, 
 holy in life, and profess a willing subjection to all the ordinances of Christ, par- 
 ticularly to the discipline and government of his house. His continuance in 
 fellowship naust depend upon his pure and peaceable deportment. The rulers 
 of the church will find much scope for the exercise of wisdom, prudence, meek- 
 ness, condescension, charity and patience in this case. They will see the neces- 
 sity of attending to the various capacities, opportunities, means of improve- 
 ment, docility of disposition, the different tempers and temptations of Chris 
 tians; and govern themselves by that wisdom which is profitable to direct. 
 When a person removes from one church to another, it is extremely proper, for 
 the sake of good order, that he produce a testimonial of his soundness in the 
 faith, and holy life. 
 
 That a temporary, or what is called occasional communion with sister churches, 
 may lawfully, in some instances, take place, is what no man of understanding 
 ■who is not much pinched to support some favorite and false hypothesis, will 
 
ASSOCIATE* PRESBYTERY. 331 
 
 deny. The tei-ms of it are not materially different from the terms of stated 
 communion, only making an allowance for a variety in innocent customs and 
 forms. There are, doubtless, points of external order in churches which may be 
 called indiiferent, such as, whether we begin public worship with prayer or 
 praise; whether, in baptism, we sprinkle once or thrice; whether, in consecrat- 
 ing the bread and wine in the Lord's Supper, we pray once or twice; whether 
 we give tokens of admission to the Lord's table or not, if otherwise proper care 
 be taken to guard against an unhallowed communion; and some things may be 
 lawful and expedient in one church which, though lawful, would not be expedient 
 in another. There is also a difference between a church formed and the one 
 only forming; and between a church advancing in reformation and one falling 
 back from former attainments. 
 
 By occasional communion we do not mean the admitting to our communion a 
 person whom it would be sinful to continue in it; but a person who, on account 
 of his local circumstances, cannot continue in it. Christians may for months 
 and years be removed from the place of their stated communion. What shall 
 they do in such circumstances? Shall they forsake the assemblies of the saints? 
 Shall they cease to express ^publicly their love to Christ and His people? Shall 
 they have no visible communion with that branch of the Church of Christ because 
 it happens to be in another part of the world? Shall they cease to give public 
 glory to their Redeemer, and to confess Him before men because they are not at 
 home? Is their God a local deity confined to a particular place, or is His ac- 
 ceptable worship so limited? No. Christians may worship God everywhere, 
 lifting up holy hands without wrath and doubting; and our Confession saith the 
 same thing. Article 3. It is certainly circumscribing the doctrine of the Con- 
 fession too much to say that the communion here meant, is no more than com- 
 munion in the common benefits of life, because communion in these may be 
 lawfully extended to Jews, Turks and heathens. '• Do good to all men, especially 
 to the household of faith," is a divine precept. And if it be so, as some affirm^ 
 that common benefits are not the fruits of Christ's death even to believers, are 
 not benefits of the covenant of grace, are neither ajiplied by the Spirit nor re- 
 ceived by faith, it is not easy to see how communion in these alone can be 
 Christian communion which believers have with each other in Christ. It would 
 be an unreasonable extension of the phrase, "With all who in every place call on 
 the name of the Lord Jesus," to make it include all pretenders to Christianity. 
 The phrase is purely Scriptural; and doubtless the apostolic sense, if we could 
 ascertain it, is the true sense. It is quoted from I. Corinthians: 1, 2. It cannot 
 be denied then that the apostle intended such churches as that at Corinth, though 
 several things were imperfect and wrong in it, as will readily appear to any who 
 will read the epistles to that church. The happy medium on this subject, which 
 would neither extend communion too widely, nor circumscribe it too much, 
 the true Scriptural model is that at which we would aim. The mind of Christ we 
 wish to discern and follow. We are far from claiming the prerogatives of the 
 whole catholic body of Christ, to our society, in an exclusive sense. We will not 
 pretend to unchurch all the Protestant churches, or say that their communion is 
 so impure that it would contaminate us to touch, taste or handle it in any case. 
 But while we say so, to guard against the mistake as if we were pleading for a 
 promiscuous or unhallowed communion, let it be observed that this question is 
 not at all concerning the Church of Rome. God has described her as anti- 
 Christian, as totally gone off the foundation, impure in doctrine, idolatrous in 
 23 
 
338 HISTORY OF THE 
 
 worship, tyrannical on one hand and totally loose on the other, in discipline her 
 government an image of the lordly pride of this world ; her morals very impure ;, 
 she is described as Sodom for filthiness; Babylon, for pride and cruelty; Egypt, 
 for darkness, idolatry and tyranny ; His people are commanded to come out of 
 her, that they partake not of her plagues. Nor is the question concerning rav- 
 ing sectarians, who have corrupted some, or perhaps many of the doctrines of 
 the gospel, who have set aside or maimed, added to or diminished the ordinances 
 of Christ. What Christian can favor such opinions as these ? The light within, 
 not the Word of God, is the rule of faith and life ; that is. men may believe and 
 act just as every naan's own mind directs him, without having a regard to any 
 rule or fixed standard. That we must attempt no duty until the Spirit of God 
 moves us thereto, whereas Christ commands us to pray for His Spirit, and the 
 consequence of that opinion is commonly that it leads to a general neglect of 
 many, if not all religious duties. That every one that pleases may commence a 
 teacher in the church of God, or as the Spirit moves him thereto. That there is 
 no Sabbath, no sacraments under the gospel. Nor is the question concerning 
 any church or religious society whatsoever, that would impose any sinful term 
 or terms of communion; or with whom even a temporary communion would in- 
 volve in a direct or imjilied apostasy from the testimony of Jesus, and that holy 
 profession of his name to which we have attained. Whenever even a temporary 
 communion would do this, it ought to be avoided. 
 
 But the question is, concerning the regular, orderly Protestant churches, who 
 have clearly expressed their orthodoxy in their Confessions of Faith, adhered 
 thereto and walk in the order of the gospel, although differing from us in some 
 external modes and forms. We cannot pretend to unchurch these sister churches, 
 or pronounce their communion unclean, and in all cases improper to be touched. 
 We could not defend such a principle from reason or Scripture, and so will not 
 advance it. We might have said nothing on this offensive subject, as it is to 
 some. We might have concealed our sentiments; but in a public declaration of 
 our principles, we think this would have been uncandid; and we hope tender and 
 humble Christians will not wish that we should advance principles which are not 
 supported by reason, good sense, nor by the Word of God. From these churches 
 we never separated. Our fathers never thought of pronouncing their com- 
 munion unclean ; far less did they ever think of totally rejecting it. Knox held 
 communion with the foreign churches. Welsh, with the Protestant Church of 
 France. Moncrieff, with the Church of Holland, when he studied at Leyden. 
 Renwick received ordination in the Church of Holland. And it is a fact that 
 Rutherford, Henderson, Bailey, etc., held communion with their brethren in Eng- 
 land, while they attended the Westminster Assembly. It was with the greatest 
 reluctance that the ministers of the Association first withdrew from the Estab- 
 lished Church of Scotland. They did it with holy fear and humility; considered 
 it as an awful and important step ; still declared they meant no separation from 
 the Church- of Scotland, but from a corrupt party in that church; and they held 
 communion with several ministers of that church for some years after their 
 separation. But now schisms and separations are with many a light matter; 
 they tear and divide in a wanton manner, only to gratify pride, passion and un- 
 godly zeal. May the Lord have mercy on us and give His healing Spirit. We 
 shall only add that submission to the discipline of a church, while we are in her 
 
ASSOCIATE PRESBYTERY. 389 
 
 communion, is indispensably necessary. On the whole, we never can, and never 
 will, embrace the principle that all the Protestant churches, except our own 
 party, are unfit for Christian or holy communion. 
 
 AN ACT TO AMEND THE CONSTITUTION OF THE 
 ASSOCIATE REFORMED SYNOD. 
 
 One more quotation will suffice. In the Act of the Synod, 
 in 1797, amending the Confession of Faith, it is stated: " The 
 XXVIth Chai3ter of the Confession of Faith is understood as 
 opposed not only to bigotry, which at least, by implication, 
 appropriates to a particular denomination the character and 
 privileges of the Catholic Church ; but also to the scheme of 
 communion called latitudinarian, which unites all parties of 
 professed Christians in the fullest communion, on the footing 
 only of those general principles that some distinguish by the name 
 of essentials ; a scheme which is condemned as subservient of the 
 design of this and every other stated Confession of Faith, and 
 as having a natural tendency to promote error and to extinguish 
 zeal for many important truths of the gospel, and consequently'- 
 they (the Synod) do not consider themselves at liberty to hold 
 organical communion with any denomination of Christians, 
 that is inconsistent with a faithful and pointed testimony for 
 any revealed truth, respecting doctrine, worship, discipline and 
 church government." 
 
 The conclusion to which we are forced to come, from these 
 authoritative documents, is, that in theory the Associate Re- 
 formed fathers believed in the doctrine of catholic coTnmunion, 
 and in this sense did they understand the XXVIth Chapter of 
 the Westminster Confession of Faith. Since, however, the 
 church of God is in a divided state, they held that catholic 
 communion could not, without great danger, be practiced. 
 Hence, on the ground of expediency, they believed that they 
 were " inviolably bound " to confine the privilege of communion 
 to the members of the Associate Reformed Church, except in 
 extraordinary cases. The doctrine that organic union is abso- 
 lutely necessary, in order that there maybe communion among 
 Christians in the ordinances of God's house, was held by neither 
 the first Seceders, nor by the Associate Reformed fathers. Not- 
 withstanding the fact that the Standards of the Associate Re- 
 formed Church did admit of occasional communion on extra- 
 
340 HISTORY OF THE 
 
 ordinary occasions, it was never, or very rarely, practiced until 
 1810. Previous to this time the practice of the church was 
 more conservative than its Standards. This is easily accounted 
 for. Outside of her own members the Associate Reformed 
 Church had few friends and many enemies. 
 
 In 1810 occasional communion, on an extraordinary occasion, 
 Avas introduced by Rev. Dr. John M. Mason. The matter was 
 brought before the highest judicatory of the church, and Dr. 
 Mason was not censured. This action of the General Synod 
 was interpreted by the Synods of the Carolinas and Scioto as a 
 vote of approbation. By some congregations the practice of 
 occasional communion was continued and the restrictions 
 placed upon the XXVIth Chapter of the Confession of Faith 
 were practically disregarded. In 1816 Dr. Maso;i vindicated 
 this course by publishing A Plea for Sacramental Communion 
 on Catholic Principles. This drew the dividing line between 
 the parties, on the communion question, clear and distinct, and 
 hastened their organic separation. 
 
 The i)Osition taken by Dr. Mason, in his Plea, is verj- differ- 
 ent from that held by him in 1811. His former position, al- 
 though novel, was not in glaring conflict with the Standards 
 of the Associate Reformed Church. l[e was placed under ex- 
 traordinary circumstances, and what would have been unlaw^- 
 ful under ordinary circumstances, would have been in all proba- 
 bility allowed under his peculiar surroundings. 
 • In his Plea, however,. Dr. Mason advocated a practice which 
 was new, not only in the Associate Reformed Church, but new 
 in all the Presbyterian Churches in the world at that time. It 
 is a historic fact that although the Standards of the Associate 
 Reformed Church have ever allowed, under extraordinary cir- 
 cumstances, a regulated, restricted communion, the practice of 
 the church was, up to 1811, very nearly an absolutely restricted 
 communion. In other words, her practice was higher than her 
 Standards. 
 
 About 1811 some members of the Synods of Xew York and 
 Pennsylvania began to practice what was called latitudinarian 
 communion. This was contrary to the Standards of the church, 
 and this was one of the reasons which led to the withdrawal of 
 the Synods of Scioto and the Carolinas. When the Associate 
 Reformed Synod of the South became independent, it was wuth 
 
ASSOCIATE PRESBYTERY. 341 
 
 the distinct understanding that the practice of the cliurch re- 
 specting communion, iDrevious to 1811, be adhered to. In other 
 ^yords, that communion in the sacraments be restricted, except 
 on extraordinary occasions, to the members of the Associate 
 Reformed Church. 
 
 PSALMODY. 
 The other cause which led the Synod of the Carolinas to 
 withdraw from the General Synod was the introducing into 
 the worship of God a system of psalmody different from that 
 adopted by the Associate Reformed Church. The law of the 
 church on this point is clear and distinct. It is contained in 
 The Directory for Public Worship, Section 3, and is as follows : 
 
 1. It is the duty of Christians to praise God publicly, by singing of psalms 
 together with the congregation. 
 
 2. It is the will of God, that the sacred songs contained in the Book of Psalms, 
 be sung in His worship, both public and private, to the end of the world; and 
 the rich variety and i^erfect purity of their matter, the blessing of God upon 
 them in every age, and the edification of the church thence arising, set the pro- 
 priety of singing them in a convincing light; nor shall any composure, merely 
 human, be sung in any of the Associate Reformed Churches. 
 
 The above, with the exception of the last clause, was adopt- 
 ed in 1797. The last clause : " ISTor shall any composure, mere- 
 ly human, be sung in an}^ of the Associate Reformed Churcheg," 
 was afterwards added, tradition says, on the urgent solicitation 
 of Rev. John Hemphill. It matters not particularly by whom it 
 was added. It was certainly in the Article when adopted 'in 
 1799, and has, without, note or comment, addition or diminu- 
 tion, been the law of the Associate Reformed Church ever 
 since. 
 
 The metrical version of the Psalms then in general use, and 
 which was adopted by the Associate I^eformed Church, was the 
 Scotch version, popularly but erroneously called Rouse's ver- 
 sion. Many, incited by a spirit of willful ignorance or bitter 
 malignity against God's own Word, have ever heralded it to 
 the world that it is Rouse's version of the Psalms and not the 
 Psalms, to which the Associate Reformed Church is wedded. 
 The disseminators of such a gratuitous falsehood are to be 
 pitied rather than despised. Such statements are directly 
 contradicted by the Synod's Act of 1797. In that Act they 
 say : 
 
342 HISTORY OF the 
 
 Whekeas, The poetical version of the Psalms, commonly called the Psalms of 
 David, which hitherto has been used amongst us, is a safe translation of these 
 Psalms, and has been instrumental in promoting sincere and unaffected devotion; 
 it shall be retained in the congregations under the inspection of this Synod till 
 another version equally safe and acceptable and more adapted to the improved 
 state of the English language shall be prepared. 
 
 This is all the fathers of the Associate Reformed Church say 
 about Rouse's version of the Psalms. Had they said less, they 
 would have subjected themselves to the charge of illiterate 
 stupidity while poets continue to be born and not made. 
 
 The doctrine of the Associate Reformed Church on psalmody 
 has always been that it is the duty of the church to sing, in the 
 public and private worship of God, the Psalms of the Bible in 
 the best version that can be obtained, and that the church has 
 no authority in God's "VYord, and, consequently, no authority at 
 all to sing any hymns, in the formal worship of God, that are 
 composed by uninspired men. 
 
 This, it is readily admitted, is higher ground than that taken 
 by the Secession fathers ; but it is in perfect harmony with the 
 principles laid down in the Westminster Confession of Faith. 
 In the use of any other system of psalmody there is a constant 
 and unavoidable liability to worship God in a way not ap- 
 pointed in his Word. Any and every departure from the prin- 
 ciple on psalmody adopted by the Associate Reformed Church 
 is, in its very nature, so far an encroachment upon the primary' 
 notion of Presbyterianism, and has a direct tendency to prop- 
 agate gross errors and perpetuate divisions in the church of 
 God. 
 
 This law of the Associate Reformed Church was, by Dr. 
 John M. Mason, violated in 1810. His example was followed 
 by others, to the great grief of not a few. 
 
 In 1816 the Synod of the Carolinas sent up a remonstrance 
 to the General Synod. The thing mostly complained of in this 
 remonstrance is the scheme of communion lately introduced by 
 some into the Associate Reformed Church. Kothing can be 
 plainer than that the Synod of the Carolinas desired communion 
 restricted to organic communion, and that " composures merel}" 
 human" be entirely excluded from the worship of God, Be- 
 cause they could not prevail upon the General Synod to do 
 these two things, they asked and obtained permission to be- 
 come an independent, coordinate S\niod. On becoming a sep- 
 
ASSOCIATE PRESBYTERY. 343 
 
 arate organization, the Associate Eeformed Synod of the South 
 repealed no act of the Associate Reformed Church, adopted no 
 new principle, and inaugurated no new practice respecting 
 either psalmody or communion. 
 
344 HISTORY OF THE 
 
 CHAPTER XXIII. 
 
 GENERAL SYNOD DISSOLVED soon after the Organization of the Synod of 
 the South — Synods of New York. Scioto and of the South Remain — Their 
 Right to the Theological Library Asserted — Character of the Union Formed 
 by the General Synod with the General Assembly — Gloomy Period in the 
 History of the Associate Reformed Church — Death of L-win, Rogers, Mc- 
 Knight. Blackstock and Hemphill — Death of Two Theological Students, Mc- 
 Jimsey and Boyce — Dr. J. T. Pressley Called to Pittsburgh — Samuel P. 
 Pressly AVent to Athens — Missionary Labors of the Associate Reformed 
 Synod of the South — Dr. Cooi^er. of South Carolina College — Action of the 
 Associate Reformed Synod of the South Concerning Him — His Charges 
 Against Clergymen — Dr. Cooper's Influence — The Part the Associate Re- 
 formed Synod Took in His Removal. 
 
 On Monday, April the 1st, 1822, the Associate Reformed 
 Synod of the South began its separate existence. Rev. Eleazer 
 Harris was moderator. One month and twenty days after this 
 transaction, the General Synod of the Associate Reformed 
 Church, or a part of it, deliberately resolved itself out of exist- 
 ence. Three fragmentary parts of the Associate Reformed 
 Church remained firm to the principles and practices which 
 they had pledged themselves to support. These were the Syn- 
 ods of Xew York, Scioto and the South. They were widely 
 separated from each other ; and although each had pledged its 
 adherence to the same Confession of Faith, form of Church 
 Government and Directory for AVorship, each one was inde- 
 pendent of the other two. In the property which once be- 
 longed to the General Synod they liad an equal right. The 
 Synod of Scioto had forfeited its legal claims, by declaring itself 
 independent, before the union was formed. This matter was 
 not forgotten by the Synod of the South. The First Presby- 
 tery, in its annual report to the Synod, recommended that : 
 
 •• In the event the contemplated union of the Northern Synods (those of New 
 York and Pennsylvania) with the General Assembly be effected, that the proper 
 steps be taken by the Synod of the Carolinas to secure a due portion of the 
 theological library of the Associate Reformed Church." 
 
ASSOCIATE PRESBYTERY. 34&- 
 
 This matter was duly considered by the Synod of the South. 
 On the second day of its first meeting it was 
 
 •• Resolved, That the Rev. John T. Pressley be. and he hereby is. directed to no- 
 tify the General Assembly of the Presbyterian Church of our claim in the theo- 
 logical library of the Associate Reformed Church; and that, in the issue of the 
 transfer of the same to the seminary at Princeton, we will not relinquish our 
 right, unless absolutely compelled.'' 
 
 . In addition to the above, the following resolution, adopted 
 by the unanimous voice of the Synod, was sent to the General 
 Synod : 
 
 •■ Resolved, That the Rev. J. T. Pressley be, and he hereby is, directed to assert^ 
 in the letter to the General Synod, our claim in the theological library of our 
 church; and that we do, therefore, protest against a transfer of it to the theo- 
 logical seminary at Princeton."' 
 
 The Synod of the South, it is evident, took it for granted 
 that "the contemplated union" would be effected. In this 
 they Avere not mistaken. Events had been drifting in that 
 direction so long and the current was so strong, that they 
 w-isely concluded it could not be successfully resisted. They 
 were wrong, however, as the event showed, in concluding that 
 the Synod of Xew York would go into the union. This it did 
 not do. 
 
 . The union was, by an act of high handed ecclesiastical tyr- 
 ranny, efi'ected; the theological library was transferred in 
 stealthy haste to Princeton, and was, after man}' long years of 
 vexatious litigation, surrendered to the Synod of New York in 
 1837 ; but the Associate Reformed Synod of the South neither 
 asked for nor received any i^art of it. 
 
 From 1822 to the founding of Erskine College, was, on ac- 
 count of several reasons, a gloomy period in the history of the 
 Associate Reformed Synod of the South. Death, that fell mon- 
 ster, who, in the language of a Latin poet, " knocks impartially 
 at the door of the poor man's hut and at the palace of the 
 great," began his work. In 1824 Rev. Robert Irwin died,aiid 
 in less than two years, beginning with August the 21st, 1830, 
 James Rogers, James McKnight, William Blackstock and 
 John Hemphill were taken away from the scenes of their 
 earthly labors to their eternal reward. Two students of the- 
 ology — John McJimsey and James S. Boyco, both having nearly 
 completed their theological course — were stricken down, the 
 
346 HISTORY OF THE 
 
 former in the fall of 1828 and the latter in the fall of 1829. 
 In 1831, E,ev., afterward Dr., John T. Pressley went to Pitts- 
 burgh as professor of theology in the seminarj', but recently 
 established in that citj^, and shortly afterward Rev. Samuel P. 
 Pressley went to Georgia as professor in the college at Athens. 
 
 These were truly dark days, but ministers and people seem 
 to have clung together with a firmness and steadiness which is 
 truly wonderful. If any one was disheartened he never made 
 it known. Each in his station was faithful unto death. 
 
 One of the features of the Associate Reformed Church is that 
 it has always been a missionar}' church. Those old men, Black- 
 stock and Grier, rode on several occasions over Florida, Georgia, 
 Alabama, Temiessee and Kentucky, preaching the gospel to the 
 people in connection with the Associate Reformed Church in 
 these States. 
 
 These missionary eiforts began at a ver}- early period in the 
 history of the Synod. In 1819 Rev. John T. Pressley, by di- 
 rection of the Synod, spent two mouths in laboring among the 
 scattered vacancies in Georgia and Alabama. In his report to 
 Synod he stated that he had rode more than nine hundred 
 miles and preached on every alternate day. 
 
 In 1822, Rev. Isaac Grier spent three months, and Rev. 
 William Blackstock three and one-half months as missionaries 
 in the West. The labors of Mr. Grier were conlined to the 
 settlements in Georgia and Alabama, while those of Mr. Black- 
 stock extended as far as Obion county, Tennessee. These mis- 
 sionary tours were repeated annually by some member or mem- 
 bers of the Synod. The missionaries, Blackstock, Pressley, 
 Strong, Grier and Harris, traversed over the whole of the ter- 
 ritor}^ included in the States of Florida, Georgia, Alabama, Ten- 
 nessee and Kentuck}'. On one of these tours a missionar}'- 
 would ride on horseback, through a countrj' sparsely populated, 
 more than two thousand miles, preach twice on every Sabbath 
 and frequentl}- on week days. 
 
 About the year 1822, or perhaps three or four years previous 
 to that date, petitions for preaching began to be sent to the 
 Synod, from Obion, Union, Hopewell (Maury county). Pros- 
 perity, Bethel, Head Spring, and Hopewell (Lincoln county), 
 Tennessee; and from K^anafalia, Pine Barren, Russell's Yalley, 
 
ASSOCIATE PRESBYTERY. Sil 
 
 Salem, Tallahassee, Zalmonah, Js^ew Ireland, Fair View, Pros- 
 perity, Cahawba Settlement, and perhaps a few others in 
 Alabama. In the Cahawba Settlement there were, in 1822, 
 iifty communicants. To these Rev. Isaac Grier preached and 
 administered the sacrament of the Lord's Supper. All these 
 vacancies, together witli those mentioned elsewhere, depended 
 upon the Synod of the South for the preaching of the gospel 
 and the administration of the sacraments. 
 
 Under the peculiar circumstances the Synod could not sup- 
 ply fully the spiritual wants of these communities. Every 
 eftbrt that mortal men could make was exerted. They wrote 
 to the Synod of the West and to the Associate Synod of Scot- 
 land for ministerial assistance, and an eftbrt was made to unite 
 with the Associate Presbytery of the Carolinas. Xo assistance 
 came from Scotland, and a union was not eftected with the Asso- 
 ciate Presbytery of the Carolinas, and but little assistance was 
 received from the Synod of the "West.. 
 
 Prior to 1822 occasionally laborers were sent from the North- 
 ern Synods ; after that time the Synod of the South was left to 
 struggle unaided, with all its surrounding difficulties. They 
 wrote lettei^ to the vacancies, visited them in person as often 
 as was possible, but in spite of all their eftbrts, several of these 
 vacancies became disheartened and gradually coalesced with 
 other Christian denominations. Some of them joined the 
 Baptist, some the Methodist ; but the larger number united 
 with the Presbyterian Church. 
 
 At the time that the Synod of the South began its separate 
 existence. Dr. Thomas Cooper was President of South Carolina 
 College. Dr. Cooper had, in his day, the reputation of being 
 a man of prodigious learning. He was a lawyer, a physician, 
 a chemist, a mineralogist, a geologist and a politician. For a 
 time, he was the idol of the great. It was not long, however,, 
 before his influence began to weaken in some sections of the 
 State. The college over which he presidecl became the scene 
 of great and disgraceful disorders.. 
 
 Dr. Cooper's learning was certainl}- very extensive, but it 
 may be doubted whether he was either profound or accurate. 
 He had read, much and thouo-ht little. 
 
348 HISTORY OF THE 
 
 This, however, would have caused no disturbance in the col- 
 lege and produced no want of confidence in him by the people 
 of the State. In addition to the fact that Dr. Cooper had the 
 reputation of being a learned man, it was certainly known that 
 he had no sympathy with the religion of the Lord Jesus Christ. 
 His much learning, if such was really the case, had made him mad. 
 He began insidiously to poison the minds of the youth of the 
 country. Many good people became alarmed. The South Caroli- 
 na College was a State institution, founded by the State and sup- 
 ported by the State. It really belonged to the people of South 
 Carolina. Their money built its halls, furnished its library 
 and apparatus, and supported its professors. 
 
 In this institution the people of the State felt a peculiar in- 
 terest. They could point to its splendid buildings, its fine ap- 
 jiaratus and its extensive library with pride. In it they ex- 
 pected their sons to be trained for honorable and useful stations 
 in life. The people of the State were a Christian people, and 
 since the South Carolina College belonged to them they had a 
 right to demand that nothing prejudicial to the Christian reli- 
 gion be taught within its walls. This expectation they did 
 hot realize in Dr. Cooper. Adroitly he, by insinuations and 
 innuendoes, poisoned the minds of the youth of the country 
 placed under his care. 
 
 It is probable, as is testified by those who were students in 
 the South Carolina College during his connection with it, that 
 Dr. Cooper rarely boldly attacked the Christian religion in 
 the class-room. He was too crafty to do this. By apparently 
 careless remarks and unimportant criticisms he ettected his 
 purpose more successfully. That he did make some infidels, no 
 one at all acquainted with the moral or religious history of some 
 of those who waited upon his instruction will doubt. 
 
 The people of the State, and especially of the up-country, 
 were struck ^vitli astonishment. Among the first, if not the 
 very first, to sound the alarm was the Associate Reformed 
 Synod of the South. In his report to the Legislature in 1822, 
 Dr. Cooper charged the clergymen of the State with all the 
 misfortunes which Ttere befalling the college. The following 
 is his language : 
 
 " The most powerful obstacle to the prosperity of this institution is the sys- 
 tematic hostility of the clergy generally, to any seminary of education which is 
 not placed under their government and control." 
 
ASSOCIATE PRESBYTERY. 349 
 
 This was a grave charge, and one Avorthy of careful investi- 
 gation. Surely Dr. Cooper did not expect the Legislature of 
 South Carolina so far to stultify themselves in the eyes of all 
 the civilized nations on earth, as to believe that he uttered the 
 truth ? They knew that what he said was false. 
 
 Protestant clergymen ever have beeu the fosterers of institu- 
 tions of learning, and they have never claimed that it was 
 their sole prerogative to govern and control these institutions. 
 It is true that there have been but few institutions of any note 
 in which clergymen have had no control. 
 
 At its meeting in April, 1823, the Associate Reformed Synod 
 of the South prepared and ordered to be published in one of 
 the weekly papers of the State an address to the people of the 
 State. In this address they deny that the ministers of the 
 gospel are opposed to the College of South Carolina, and ap- 
 peal from the " illiberal, unrighteous and sweeping charge of 
 the learned president against the ministers of reconciliation, to 
 the candor and good sense of the Christian commonwealth." 
 Soon after this a controversy sprung up between Dr. Cooper 
 and a minister of the Associate Reformed Sj-nod. The people 
 of the State were thoroughly aroused. In December, 1831, the 
 Ibllowing resolution was introduced into the House of Repre- 
 sentatives by a graduate of the South Carolina College, and 
 who afterwards was a minister in tlie Associate Reformed 
 Synod of the Soiith, viz.: 
 
 '' Besolved, That in the opinion of this House it is expedient that the board 
 of trustees of the South Carolina College do forthwith investigate the conduct 
 of Dr. Cooper, as President of the South Carolina College, and if they find that 
 his continuance in office defeats the ends and aims of the institution, that they 
 be requested to remove him." 
 
 The board of trustees of the college found nothing in the 
 charges which were brought against Dr. Cooper, which they 
 thought rendered his continuance in office detrimental to the 
 good of the college. It was not so with the people of the State. 
 jSTothing would satisf}^ the friends of the college but the re- 
 moval of Dr. Cooper. " The cry of revolution and reorganiza- 
 tion was again heard echoing and reechoing from the moun- 
 tain to the seaboard." E^othing would satisfy an insulted 
 Christian people but the removal of the man who had dared 
 to stigmatize their religion as a farce. They had hired him to 
 
350 HISTORY OF THE 
 
 teach chemistry, but he went out of his way to instill infidel 
 notions into the minds of their children, and nothing would, 
 satisfy them but his removal, and he accordingly was removed. 
 
 The part which the Associate Reformed Synod took in the mat- 
 ter of removing Dr, Cooper is highl}' creditable to them as Chris- 
 tian ministers and. citizens of the State of South Carolina. It 
 may be said it was a matter with which they were not imme- 
 diately concerned. This is not even plausible. They were 
 citizens of the State, and the South Carolina College was the 
 Alma Mater of, at least, three of the ministers of the Associate 
 Reformed Synod of the South, and of quite a number of her 
 members. The South Carolina College, being a State institu- 
 tion, all the citizens of the State — the humble as well as the 
 high — had an interest in its welfare. Under the administra- 
 tion of Dr. Cooper it had made a fair start to spread infidel 
 notions broadcast over the State. 
 
 The influence of Dr. Cooper for evil was certainly very irreat. 
 His life had been spent in a continuous storm. He seems to 
 have taken a peculiar pleasure in disturbing the peace of every 
 community in which he was thrown, either by accident or 
 business. All his literary and scientific works perished with 
 him. Very few of the present day have ever seen his infidel 
 l)roductions, and no one ever thinks of reading them. In fact 
 they have no merit in them. His fame rested solely on his 
 wonderful powers as a lecturer. He hated all his life the 
 Christian religion, and, perhaps, without designing it, trans- 
 ferred his hatred to those who professed it. In this opposition to 
 Christianity, Dr. Cooper was honest, if sucli a thing be possible. 
 Ho thought as he spoke,and spoke as bethought. He was neither 
 a sycophant nor a hypocrite. This made him the more dan- 
 gerous to the morals of those whom it was his business to in- 
 struct. The simple fact that it was known that Dr. Cooper 
 was an infidel, led many a thoughtless young man to weigh 
 anchor and set sail on the ocean of infidel vagaries. Dr. 
 Cooper exhumed errors long buried, paraded before the world 
 their ghastly forms, and polluted society with their noisome 
 stench. Some 3'oung men by him were ruined, and the use- 
 fulness of others was for years greatly hindered. 
 
ASSOCIATE PRESBYTERY. 351 
 
 The Associate Reformed Synod took an honorable and use- 
 ful part in vindicating the religion of Jesus Christ, and in pre- 
 venting the spread of opinions which were calculated to sap 
 the very foundations of society. Had not a prompt and vig- 
 orous effort been made by the Christian people of South Caro- 
 lina in opposition to the false and dangerous opinions held and 
 propagated by Dr. Cooper, no one can safely estimate what 
 would have been the consequences. As it was, the morals of 
 the State were polluted, the spread of the gospel impeded, and 
 it may be, the judgments (f God called down upon the land. 
 
352 ^ HISTORY OF THE 
 
 CHAPTER XXIV. 
 
 THE WANT OF A COLLEGE Eetarded the Growth of the Synod of the South- 
 Students went North to be Educated — Classical Schools Established in the 
 Synod — Theological Professors Appointed — Attempt to Reorganize the 
 General Synod — Letter Sent to the Synods of New York and Scioto — Dele- 
 gates meet at Pittsburgh, on the 12th of September, 1827 — Basis of Union 
 Adopted and sent to the Presbyteries — Disapproved and no Union Formed — 
 Union of the Synods of New York and of the West in 1856 — The Subject of 
 Slavery Introduced into the Associate Reformed Synod of the West by Emi- 
 grants from the South — Overture from Hepewell, Ohio — Curious Facts in 
 Respect to this Overture — Anti-Slavery Sentiments of Southern Origin — 
 The First Presbytery of Ohio — Its Pastors Born in the South — The Synod of 
 the South Memorialize the Legislature of South Carolina — The People of 
 the United States become Wildly Fanatical on Slavery, Pro and Con — Synod 
 of the South never Ultra on Slavery. 
 
 Among the many things which retarded the early growth of 
 the Associate Reformed Synod of the South, may be reckoned 
 the want of a college and a theological seminary. The field 
 to be cultivated was sufficient to have employed at least thirty 
 laborers, and there were only about twelve, and one-half of 
 these was becoming burdened with the weight of 3'ears. Sixty 
 3'ears ago colleges and theological seminaries Avere few in 
 the South. JL>3' a law of the Associate Reformed Church, which 
 had been rigidly observed since the days of the Erskines, no 
 man could be admitted to preach the gospel who had not com- 
 pleted a classical course of learning in some college or universi- 
 ty, and studied theology under some competent instructor 
 for several years. This was the law in all the secession 
 branches of the Church of Scotland, and also in the Reformed 
 Presbyterian Church. 
 
 At a very early period classical schools were established b}' 
 members of the Associate Reformed Church. About the be- 
 ginning of the present century, Rev. James Rogers opened a 
 classical school at Monticello, Fairfield county, South Carolina. 
 This institution, although neither owned nor controlled entire- 
 ly by the Associate Reformed Synod, was presided over for 
 more than a rjuarter of a century by an Associate Reformed 
 
ASSOCIATE PRESBYTERY. 353 
 
 minister and largely patronized by Associate Reformed people. 
 In 1825 a petition was sent to the Sjmod, praying that the Ebene- 
 zer Acadeni}^, in York county, be taken under its . patronage. 
 This petition the Synod granted. Both of these institutions 
 made for themselves an honorable reputation. They were 
 largely patronized by the adjoining States ; and by Rev. James 
 Rogers and Rev. Eleazar Harris were educated a number of 
 young men who became distinguished at the forum, and on the 
 bench, and as governors, physicians and theologians. 
 
 Besides these, there were a number of other classical schools 
 within the bounds of the Associate Reformed Synod of the 
 South. These all subserved a good purpose, but there was no 
 college in the State of South Carolina which the members of 
 the Associate Reformed Church could conscientiously patron- 
 ize. This Avas the case from 1820 to 1830. 
 
 During that period, young men in connection w^ith the As- 
 sociate Reformed Church having the gospel ministry in view, 
 were placed under the necessity of going several hundred 
 miles — some to Jefterson College, and others to Miami Uni- 
 versity — that they might prepare themselves for their work. 
 
 To meet in part the exigencies of their circumstances, the 
 Synod determined, in 1825, to establish a theological seminar}-. 
 They did not undertake to collect funds for the purpose of fit- 
 ting up a seminary with all the modern improvements and 
 advantages. They simply adopted a resolution establishing a 
 theological school, with the Rev. John Hemphill, professor of 
 didactic and polemic theology, and the Rev. John T. Pressley, 
 professor of oriental languages, Biblical criticisms and church 
 history. 
 
 Under the circumstances, this was, in all probability, the best 
 that the Synod could do. That was a day of small things, and 
 it may be added, strange things. The professors were distant 
 from each other fully one hundred miles. It is clear that the 
 students would be under the necessity of completing one thing 
 at a time. They could not recite on church history and 
 polemic theolog}' on the same day to the professors appointed 
 ibr these several departments. It is very probable that the 
 work fell mainly upon ]SIr. Pressley. Mr. Hemphill was an 
 old man, and began to decline rapidly in the course of a few 
 24 
 
354 HISTORY OF THE 
 
 years. He, for some time, discharged the duties imposed upon 
 him by the church ; but how long, and to what extent is not 
 certain!}^ known. 
 
 In 1827, Mr. Hemphill tendered his resignation, which was 
 accepted. From that time to the fall of 1831, Mr. Pressley 
 was "sole teacher of theology," by appointment of the Synod. 
 
 In 1826 the Synod resolved that a theological fund be estab- 
 lished, and that the members of Synod be directed to make 
 collections in their different congregations for this purpose. 
 Rev. Samuel P. Presslej'^ wAs appointed treasurer of this fund. 
 
 About this time (1825) an effort was made to colleot a library 
 for the use of the theological seminary. Some success attended 
 this effort, but how great is not certainly known. 
 
 The S^^nod of the South continued, on all proper occasions, 
 to direct their attention to the recovery of the theological 
 library, transferred from ISTew York to Princeton, at the time 
 of the so-called union of the Associate Reformed Church and 
 the Presbj'terian Church. To accomplish this, as well as some 
 other ends, the Synod of the South deemed it necessary that 
 the General Synod, which perished in 1822, 1x3 reorganized. 
 In 1826, the following resolution was adopted, viz. : 
 
 " That an aggregate meeting of the three Synods of the Associate Reformed 
 Church is a most desirable and important object, and that should our sister 
 Synods concur, this meeting be held in the city of Pittsburgh, on the first Mon- 
 day of September, 1827." 
 
 This resolution, together with a letter, prepared by order of 
 Synod by Pev. Samuel P. Pressley and Rev. Isaac Grier, was 
 sent to the Synods of the West and Xew York. The follow- 
 ing is the letter: 
 
 Dear Bbethren : — Since the year 1822. the Associate Reformed Church in 
 the United States has been in a dismembered state. Its existence as an organ- 
 ized society has scarcely been recognized by those who reckon up the denomina- 
 tions of Christendom. The General Synod, once the common center of motion 
 and attraction, having dissolved, the parts once attracted to and moved bj' it 
 have moved off in divergent courses. By the above extract you will perceive 
 that this Synod is anxious to collect the disunited parts of our once organized 
 church, to combine whatever of wisdom, prudence and piety, may be in our 
 several Synods, to promote the common salvation of the church and the glory 
 of her Lord. 
 
 We cannot, in the compass of a single letter, fully exhibit those reasons which 
 influence this Synod to adopt the above resolution. But a few of them shall be 
 briefly stated. 
 
ASSOCIATE PRESBYTERY. 355 
 
 1. We are of opinion that the library, formerly belonging to our seminary in 
 New York, never can be recovered, unless the General Synod of the Associate 
 Reformed Church be reorganized. The body to which this library once be- 
 longed does not formally exist; and though its component parts exist, it cannot 
 be treated with until it be reorganized. We are, therefore, of opinion that every 
 consideration which makes it desirable to recover the funds and library of the 
 Associate Reformed Church, urges upon our Synods the necessity of reorganiza- 
 tion. And this subject will very properly come before the Convention. 
 
 2. The fact that we have so long remained independent and unconnected has 
 been thought to be indication of a want of love and confidence. It has been 
 thought and said that the Associate Reformed Church is extinct, that confidence 
 between its parts is lost, that though its Synods do profess to adhere to the com- 
 mon standards they do not associate upon common principles of like faith and 
 hope. Representations of this kind are unfavorable to the growth and respect- 
 ability of our church. And in order to show oar sympathy and confidence, and 
 to prevent misrepresentation, we plead for the reorganization. 
 
 3. Our Church has always insisted upon the necessity of a well educated min- 
 istry. On this subject we agree with our fathers. And the want of an approved 
 and well conducted school of the prophets is an affliction to our Synod. The 
 effectiveness and respectability of the church's ministry are intimately connected 
 with the existence of a well regulated theological seminary. To establish and 
 conduct such a seminary, requires the wisdom, influence and wealth of the whole 
 church. Our Synods, in their disunited state, are not adequate to this enter- 
 prise. Our Church rose with the rise of our former seminary, nor did the 
 General Synod long survive the suspension of its operations. Let us then re- 
 organize our General Synod, that so our seminary may resume its operations. 
 We say kesume; for, from the minutes of the General Synod for the year 1821, 
 you will perceive that the operations of the seminary were suspended before the 
 dissolution of the General Synod had taken place. This fact induces us to think 
 that if General Synod were reorganized, and the operations of the seminary 
 were resumed, our library might probably be regained. 
 
 Other reasons might be ruentioned, but we forbear. Our Synod was unani- 
 mous in the above resolution. We cannot express the anxiety which we feel to 
 knov the views of our sister Synods on the subject. We claim no prerogatives, but 
 to expedite the matter, we have specified a time and place of meeting, in which 
 we hope our brethren will concur. It is upon the ground of common faith, 
 hope and charity, as also of presbyterial parity, that we propose to meet. We 
 hope you will consider these things in your Synods respectively, and that as soon 
 as may be practicable, you will make us acquainted with the result of your de- 
 liberations. 
 
 Praying that the Head of the Church may direct you in all your deliberations, 
 and in this business particularly, we subscribe ourselves. 
 
 Your brethren, 
 
 JOHN RENWICK, 
 
 Moderator. 
 
 The Synod of the "West met at Cadiz, Ohio, in April, 1827, 
 and adopted the following resolutions, viz. : 
 
356 HISTORY OF THE 
 
 " Resolved, By Messrs. Graham and Johnson, that we concur with our brethren 
 of the Southern Synod in considering a meeting of delegates from the three 
 Synods of the Associate Reformed Cliurch, in convention, a desirable and most 
 important object. 
 
 ^^ Resolved, That Messrs. Thomas Smith, Joseph Kerr. David Proudfit. Alex- 
 ander Porter and William Baldridge, ministers, be appointed delegates to at- 
 tend the meeting of this kind which has been proposed, and that this meeting 
 be held at Pittsburgh, on the second Monday of September, 1827." 
 
 The Synod of New York met at Schenectad}', in May, 1827, 
 and adopted the following resolutions, viz. : 
 
 ^^ Resolved, That this Synod receive, with much respect and affection, the 
 friendly communications from our sister Synods of the South and West. 
 
 ^'Resolved, That this Synod will, and hereby do,' appoint two delegates, viz.: 
 The Rev. Dr. Alexander Proudfit and the Rev. Donald C. McLaren, to meet with 
 delegates from the South and West at Pittsburgh, on the 12th day of Septem- 
 ber next." 
 
 It will be seen from the above resolutions, adopted by the 
 Synods of the West and ISTorth, that the proposition for a meet- 
 ing of the three -Associate Reformed Synods apparently met 
 their hearty approval. The plan contemplated by the S^'nod 
 of the South seems to have been that the ministers of the three 
 Synods meet at Pittsburgh, as a whole ; or that, as they say, in 
 the arigregatc. This plan, for reasons not stated, was changed 
 by the Synod of the West, and a meeting by delegates ap- 
 pointed. The delegates, who were all ministers, were to 
 equal, in the aggregate, the number of presbyteries in the 
 Synods. 
 
 At nine o'clock, on the 12th of September, 1827, all the 
 delegates appointed by the Synods of the West, and Rev. John 
 T. Fressley and Rev. Isaac drier, delegates appointed by the 
 Synod of the SOuth, met at Pittsburgh. At three o'clock of 
 the same day, Rev. Donald C. McLaren and William ISTisbet, 
 delegates from the Synod of New York, appeared and took 
 their seats. 
 
 The meeting was organized by calling Rev. Alexander 
 Porter to the chair, and appointing Rev. John T. Pressley, 
 secretary. 
 
 The object of the Convention being mainly to devise some 
 plan by which the three Associate Reformed Synods might 
 be united, the following preamble and resolution was presented 
 by Rev. Messrs. Pressley and Proudfit, viz. : 
 
ASSOCIATE PRESBYTERY. 35Y 
 
 Whereas, Some visible bond of union among those who are one in faith, is 
 a most important and desirable object; And ivhereas, By a series of unhappy 
 events, the Associate Reformed Church has been thrown into a dismembered 
 condition: And ivhereas. It is believed that the general interest of truth and 
 godliness in the world, and particularly in the Associate Eeformed Church, 
 might be efficientlj- promoted by a union of effort: therefore. 
 
 Resolved. 1. That in the judgment of this Convention it is expedient that the 
 General Synod be reorganized. 
 
 2. That in the reorganizing General Synod, the respective Synods, for our mu 
 tual satisfaction, and for the promotion of mutual confidence, solemnly renew our 
 professions of adherence to the Constitution and Standards of this Church, as 
 adopted by the Act of the Associate Reformed Synod, at Greencastle. on the 31st 
 of May. 1799. 
 
 And ichereas. The peace of this Church has. in times past, been greatly in- 
 terrupted, and her very existence endangered, by the disputes which have existed 
 on the subjects of psalmody and communion ; therefore. 
 
 Resolved 3. That we solemnly renew our profession of adherence to the Act of 
 the General Synod, explanatory of , the sense in which the doctrine of this church 
 on these subjects is understood, particularly the Acts of 1790. 1793. 1799 and 
 1820. Of which Acts the following are extracts : 
 
 "An Act to amend the Constitution of the Associate Reformed Sj-nod," passed 
 in 1790. The Synod declare that they understand the 2t)th Chapter of the Con- 
 fession of Faith, •• as opposed not only to bigotry, which, at least by implica- 
 tion, appropriates to a particular denomination of Christians, the character and 
 privilege of the Catholic Church: but also to the scheme of communion called 
 latitudinarian. which unites all parties of professed Christians in the fullest 
 communion, on the footing only of those general principles that son?e distin- 
 guish by the name of essentials; a scheme which they condemn as subversive of 
 the design of this and every other stated confession of faith, and as having a 
 natural tendency to promote error, and extinguish zeal for many important 
 truths of the gospel, and consequently, that they do not consider themselves as 
 left at liberty, by this part of the confession, to hold organical communion with 
 any denomination of Christians, that is inconsistent with a faithful and pointed 
 testimony for any revealed truth respecting doctrine, worship, discipline and 
 church government:" 
 
 "An Act concerning psalmody," passed 1793. "It is the will of God. that the 
 sacred songs of Scripture be used in His worship to the end of the world. The 
 substitution of devotional songs, composed by uninspired men, in the place of 
 these sacred songs, is, therefore, a corruption of the worship of God." 
 
 The Convention took up and discussed each of these resolu- 
 tions separately. After mature del iheration they were adopted. 
 This Convention held five sessions ; passed a number of resolu- 
 tions bearinoj upon the general interest of the Associate Re- 
 formed Church, and then adjourned. The utmost harmony 
 prevailed from the beginning to the end of the Convention. 
 The prospects for the union of the three Synods were exceed- 
 ingly encouraging. 
 
358 HISTORY OF THE 
 
 The Pittsburcrh Convention had no power to consummate the 
 proposed union. It was simply a consultation body. Their 
 proceedings were, however, regularly brought before each of 
 the three Synods at their next regular meeting. 
 
 To all human appearances there was nothing Avhich made it 
 incumbent upon either of the Synods to oppose the union, and 
 many things which urged them to hasten its final consumma- 
 tion. They had all adopted literally the same Confession of 
 Faith, Form of Church Government and Directory for Worship. 
 They had adopted it with the same explanations. Their op- 
 position to the proceedings of the General Synod was common. 
 In the recovery of the library of the Associate Reformed 
 Church they had and felt a common interest. JSTo one of the 
 Synods, it would seem, had a desire to be recognized as the 
 Associate Reformed Church, to the exclusion of the other two. 
 In good faith, they addressed each other affectionately, calling 
 each other by the tender name of sister. Under these circum- 
 stances it seemed impossible for them to remain in their dis- 
 membered condition. 
 
 In November, 1827, the Synod of the South " directed Rev. 
 John T. Pressley to inform the Synods of the West and North 
 that this Sj-nod did, at its present meeting consider and ap- 
 prove of all the resolutions adopted by the Convention at Pitts- 
 burgh."' For various reasons, both the other Synods saw fit to 
 pursue a differnt course. 
 
 The Synod of the West had an overture on slavery laid be- 
 fore it. This was undecided ; and for this reason and this 
 alone the Synod of the West was unwilling, at that time, to 
 unite with the Synod of the South. With the Synod of the 
 N^orth the Synod of the West Avas unwilling to unite, because 
 of the latitudinarian opinions of some of the leading members 
 of the N'orthern Synod in respect to psalmody and communion. 
 The Synod of the JS'orth was unfavorable to the union because 
 it desired to be let alone, and permitted to manage its own affairs 
 in its own way. Thus terminated the eiibrt to reorganize the 
 General Synod of the Associate Reformed Church. In this dis- 
 membered state the Synods of the West and North remained until 
 the 28th of May, 1856. At that time the Synods of New 
 York, the First and Second of the West, and Illinois united 
 
ASSOCIATE PRESBYTERY. 359 
 
 at Allegheny, Pennsylvania, and organized the General Synod 
 of North America.. The Synod of the South still maintains 
 her 'independency. 
 
 It is not easy to say with absolute certainty why the basis of 
 union, agreed upon by the Pittsburgh Convention, was practi- 
 cally rejected by the Synods of I^ew York and of the West. 
 There can be no doubt that the Synod of the South was in- 
 tensely anxious that a union should be eflected. The Synod of 
 the West seems to have lost confidence in some of the mem- 
 bers of the Synod of jS"e\v York, or of the I^orth,as it is often 
 called. ]S"o doubt there were just grounds for this, but it was 
 certainly not in keeping with the spirit of the gospel to con- 
 vert an accidental separation into a schism. Some unions maj' 
 be sinful, but all schisms are sinful. Tlie subject of slavery 
 stood as the ostensible barrier in the way of union between the 
 Synods of the West and the South. Were it not that there 
 are some very curious facts connected with the history of slave- 
 r}-, so far as it has reference to the Associate Reformed Church, 
 the whole subject would be passed over in silence. 
 
 Of the subject in its national results, it may be safely said 
 that it was the prime and only cause of one of the most bloody 
 civil wars the Christian world ever witnessed. Of the subject 
 of slaverj'^ in general, however, it is not proposed to write. Its 
 history cannot yet be written. The very mention of the sub- 
 ject arouses feelings of bitter animosity. The American peo- 
 ple are not yet prepared to believe the truth. A man places 
 his reputation in jeopardy by daring either to write or speak 
 of it in a calm, unbiased manner. The time has scarcely ar- 
 rived when a man can aftord to be sober in his. views on this 
 subject. Hy the clamor of the multitude he is pressed to be 
 ultra on one side or the other. 
 
 Discarding slavery in its national aspect, it is proposed to 
 state briefly and dispassionately the origin and result of the 
 slaver}^ controversy in the Associate Reformed Church. 'No- 
 doubt the mass of the people of the United States, both North 
 and South, will stand amazed when it is declared that the 
 sentiment of the Associate Eeformecl people, both ministers 
 and laymen, in the South, was decidedly anti-slavery from its 
 origin down to about the year 1830. It is a fact that a very . 
 large number of the Associate Reformed people in the South 
 
360 HISTORY OF THE 
 
 emigrated to the north-west for no other reason than their op- 
 position to slavery. This is true of other Christian denomina- 
 tions^ especially of the Covenanters and Associate Preslryte- 
 rians. This emigration movement began about the close of the 
 last century and continued for about thirty years. 
 
 The first time that the subject of slavery was formally' intro- 
 duced into any of the courts of the Associate Reformed Church 
 was in the s]#ring of 1826. At that time an overture was sent 
 up to the Synod of the West by the congregation of Hopewell, 
 Preble count}', Ohio. The curious fact connected with this 
 overture was tliat the congregation from which it came was of 
 Southern origin. Its pastor, the Rev. Alexander Porter, was 
 a native of Abbeville county. South Carolina, and all, or near- 
 ly all, the members of the congregation were emigrants from 
 the counties of Chester, Fairfield and Abbeville, S. C. The 
 church in which they worshipped they named Hopewell, in 
 honor of Hopewell, in Chester county, South Carolina. The 
 conofregation was simply a colony of Associate Reformed peo- 
 ple which had gone, some before their pastor, some about the 
 same time, and some after him, and settled in Ohio. The set- 
 tlement was begun about 1800, by some families from Hope- 
 well, Chester county, S. C. These were, in subsequent years, 
 joined by other families from the same region. In 1814, the 
 Rev. Alexander Porter, the second pastor of Cedar Spring and 
 Long Cane, became their pastor. These families emigrated 
 from South Carolina on account of their opposition to slavery, 
 and they were the first in the Associate Reformed Church to 
 make an eftbrt for the overthrow of the institution. 
 
 This calls up another fact that has long since been practical- 
 ly ignored. It is this : Anti-slavery sentiments first existed in 
 the slave-holding States, and were introduced into, what are 
 known as free States, b}' Southern men. In the three presby- 
 teries constituting, in 1826, the Synod of the West, only the 
 First Presbytery of Ohio was decidedly in favor of the over- 
 ture sent up by Hopewell congregation. In this presby- 
 tery there Avere,' at the time this overture was under considera- 
 tion, six pastoral charges. Three of the pastors, Alexander 
 Porter, Samuel P. Magaw and David McDill, were born in 
 South Carolina; another, Joseph Claybaugh, was born in Mary- 
 land. John Steele, one of the remaining pastors, had been a 
 
ASSOCIATE PRESBYTERY. 361 
 
 pastor in Kentucky. In addition to this, Samuel C. Baldridge, 
 one of its three students, wa's born in Rockbridge county, Vir- 
 ginia. 
 
 In 1826, the number of communicants in connection with 
 the congregations under the supervision of the First Presb\'- 
 ter}' of Ohio was about two thousand. Of this number, full}^ 
 three-fourths were born in the South, or were the sons and 
 daughters of parents who were born there. It was by these 
 that the slavery question was first agitated in the Associate 
 Reformed Church, and they gave the anti-slavery sentiment 
 its first impulse in the denomination to which they belonged. 
 It was by these mainly that the reorganizing of the General 
 Synod was opposed in the Synod of the Vv^est. 
 
 In connection with this general subject it may be stated that 
 while tlie Synod of the West was engaged in discussing the 
 overture which was designed to make slavery a term of com- 
 munion, or which had for its object the excluding slavery 
 from the church, a Cjuestion very similar in its general aspect 
 was engaging the attention of the Synod of the South, About 
 the year 1828, some politicians in South Carolina came to the 
 conclusion that slavery could be perpetuated only by keeping 
 the slaves in ignorance. To eftect this, it was purposed to peti- 
 tion the Legislature of the State to pass a law prohibiting the 
 instruction of slaves. To prevent the enactment of such a law, 
 the following, submitted b}' Rev. John T. Pressle}' and Rev. 
 John Hemphill, was unanimouslj' adopted by the Synod in 
 1828, viz. : 
 
 Whebeas. It is understood that petitions will be presented to the honorable 
 Legislature of South Carolina, at its approaching meeting, praying the enact- 
 ment of a law to prohibit the instruction of slaves to read; therefore. 
 
 Resolved 1. That in the judgment of this Synod, such a law would be a seri- 
 ous infringement of their rights of conscience. 
 
 2. That the members of this Synod use active exertions to forward memorials 
 to the honorable Legislature, remonstrating respectful!}', yet firmly, against the 
 passage of any such law. 
 
 It is' a fact which none dare deny, that on the subject of 
 slavery a large number of the people of the United States be- 
 came wildly fanatical. In the Xorth many proclaimed that it 
 was " the sum of all villainies." In the South many plunged 
 recklessly into the opposite extreme. The position taken b}' 
 the Associate Reformed Church, both in the Xorth and South, 
 
362 HISTORY OF THE 
 
 was certainly not ultra. The deliverances of the Synods of 
 the North and "West on slavery were extremely mild when 
 compared with the deliverances of some other Christian de- 
 nominations on the same subject. The Synod of the South 
 never, at any time, made a deliverance on the subject ; and al- 
 though the supposed diversity of opinion on the subject of 
 slavery was the main reason why the effort in 1826 to re- 
 organize the General Synod failed, the Synod of the South still 
 continued to cherish a tender regard for the Synod of the AVest. 
 For ten years the Synod of the South continued to indulge the 
 hope that the fragments of the Associate Reformed Church 
 would again be- united. Collections for foreign missions were 
 regularly made in the congregations of the Southern Synod, 
 and the money raised was sent, in some instances, to the Sj'uod 
 of New York, to be used by them. There is no evidence that 
 the S^mod of the South took offense at the Synod of the West 
 on account of the position of that Synod on the subject of 
 slaver}'. On the contrary, the Synod of the South continued 
 to cherish for the other two Synods of the Associate Reformed 
 Church, and especially for the Synod of the West, a tender re- 
 gard, and no alienation of feelins; existed as late as 1836. After 
 that time friendly intercourse began to be more formal and less 
 frequent, and soon ceased altogether. 
 
 It is due to the Synod of the West to say that it reciprocated 
 the fraternal love cherished by the Synod of the South, and 
 deferred the proposed union, fearing its deliverances on the 
 subject of slavery would involve the Synod of the South in a 
 difficulty with the civil authorities. This difficulty the Synod 
 of the South seems to have ignored entirely, and was anxious 
 for the union. 
 
ASSOCIATE PRESBYTERY. 363 
 
 CHAPTER XXV. 
 
 THE PROSPECTS BRIGHTEN ABOUT 1834— Nullification and Protective 
 Tariff Disturbance — South Carolina Fearfully Disturbed — Immorality and 
 Vice Increase — Mr. Clay's '"Compromise" of 1833 — Peace and Quiet Re- 
 stored — Number of Ministers in the Synod in 1834 — Their Names — All Dead 
 but Dr. Boyce — Change in Feeling on Account of Slavery — Slavery Dragged 
 into Everything — To be Ultra was an Evidence of Loyalty — Friendly Inter- 
 course Between the North and South Cease — Resolution of the Synod of the 
 South in 1834— Its Object— Resolution of 1835— Rev. Samuel W. McCracken 
 Professor of Divinity for the Synod of the South-.-Politicians Prejudiced 
 Against the Associate Reformed Synod of the South — Ultra Notions of 
 Some — Attempt to Found a Manual Labor School — Failed — Agents Ap- 
 poinled to Collect Money, to be Called an Educational Fund^ — Resolutions 
 Respecting the Establishing of a Seminary at Due West — Report of the 
 Agents — Seminary Opened February, 1836 — Called Clark and Erskine Sem- 
 inary — Theological Seminary — Professor Elected — Rev. E. E. Pressley Elect- 
 ed in 1837 — Erskine College Founded. 
 
 About the year 1834 the prospects of the Associate Reformed 
 S3'nod of the South began to brighten. For a period of thirty 
 3"ears it had made but little progress. A number of difficul- 
 ties had to be encountered, overcome or outlived. Daring the 
 ■existence of the General Sj-nod the energies of the Synod of 
 the South were directed, in part, to the refutation of errors, 
 and thereby partially paralyzed, so far as the spread of the 
 gospel Avas concerned. In addition to the time wasted in 
 efforts to effect a union with the Synods of the West and 
 North, the political condition of the country was unfavorable 
 to the advancement of the Redeemer's kingdom. In South 
 Carolina the Nullification controversy disturbed everything for 
 a number of years. ISTeighborhoods became divided, congrega- 
 tions were rent, and, in some cases, father and sons espoused 
 opposite parties. This difficulty had its origin in the passage 
 of an act by the American Congress, in 1828, levying what 
 was called a '■''Protective Tariff.'" In the session of 1831-2, 
 Congress passed another act similar in its nature. This in- 
 flamed the agricultural sections of the country against the 
 manufacturins: districts. In the Senate of the United States 
 
364 HISTORY OF THE 
 
 Colonel Robert Y. Hayne, of South Carolina, appeared as the 
 champion of States' rights, and Daniel "Webster, of Massa- 
 chusetts, as the advocate of the supremacy of the Constitution 
 of the United States. In November, 1832, a Convention of 
 delegates, called by the Legislature of South Carolina, assem- 
 bled at Columbia and passed the Nullification Ordinance. The 
 people of the State became divided, in what proportion it mat- 
 ters not, so far as our present purpose is concerned. One party 
 took, or was given, the name of Nidlifiers, aud the other was 
 called Union men. From the Atlantic ocean on the east, to 
 the Savannah river on the west, and from the islands on the 
 south to the mountain districts on the north, there was nothing 
 but bitter strife. The country was flooded with pamphlets ; 
 some advocating IXuUification and others advocatins; Union, 
 Everything else was partially forgotten. Congregations mot 
 to worship God, and spent the intervals between the services in 
 bitter disputes which sometimes terminated in iist tights. 
 
 Such was the condition of things in South Carolina from 
 1828 to 1833. The Church languished, and immorality and 
 vice stalked over the land, joyful on account of their present 
 achievements and jubilant in view of their prospective tri- 
 umphs. 
 
 On the 1st of March, 1833, the "Compromise Tariff" bill, 
 introduced by Mr. Clay, was passed into a law by Congress. 
 In consequence of this the Convention of South Carolina again 
 assembled and repealed the Ordinance of jSTullification. Peace 
 was again, at least partially, restored to the State. As far as 
 could be,-the line, which had divided jSTulliliers and Union men 
 Avas wiped out, and an honest effort was made to forget the 
 past and live in peace during the future. 
 
 "When the Synod of the Carolinas became independent, there 
 were in connection with it eleven ministers; in 1834 there 
 were only fourteen. During that period of twelve years James 
 Rogers, William Blackstock, John Hemphill, Robert Irwin 
 and Charles Strong had died ; John T. Pressley had gone tO' 
 Allegheny, and Samuel P. Pressley had gone to Franklin Col- 
 lege, Georgia, In 1833, Rev, Thomas Kitchin, of the Associate 
 Presbytery of the Carolinas, and a number of congregations 
 under the care of that presbytery, connected with the First 
 Associate Reformed Presbytery. 
 
ASSOCIATE PRESBYTERY. 365 
 
 The members of the Synod, in 1834, were Isaac Grier, 
 Thomas Kitchin, E. Harris, Joseph Lowrj', James Lowry, 
 Henry Bryson, John Renwick, E. E. Pressley, James P. 
 Pressley, James Boyce, Warren Flenniken, Robert M. Gal- 
 loway, I. G. "Whitherspoon, and Jonathan Galloway, proba- 
 tioner. Of these fourteen, Isaac Grier was the only one who 
 was present in 1803, when the Sjaiod was organized, and the 
 Rev. Dr. James Bo3'ce is the only one that is now alive of the 
 whole number. TJie rest have all fallen asleep. 
 
 About the year 1834 that friendly feeling which had hereto* 
 fore existed between the three Synods of the Associate Re- 
 formed Church underwent a marked change. This was pro- 
 duced by a number of causes ; the principal one, however, was 
 the opposite views which now began to be held with regard to 
 the institution of slavery. Sectional feelings had been aroused, 
 and the epithets Xorth and South were applied as terms of re- 
 proach. Societies were organized in the Xorth for the purpose 
 of emancipating the slaves of the South. By these societies 
 incendiary tracts were circulated among the slaves of the 
 South. 
 
 The country soon became divided. The subject of slavery' 
 was dragged into everything. It was discussed around the 
 Hreside, on the public highway, in the harvest-field, in legisla- 
 tive halls and often in the pulpit. The children of the two 
 great sections were educated to cherish for each other deadly 
 hatred. Every new book had something in it either for or 
 against slavery. To abuse the South was a large part of the 
 religion of many at the North, and an unmistakable evidence 
 of their loyalty to the Constitution of the United States. The 
 sons and daughters of those who had exterminated the Algon- 
 quins, Hurons and Dakotas, melted into tears at the thoughts 
 of the poor African, who had been stolen from his native land, 
 brought to the sunny South and forced to cultivate the soil for 
 a master. In the South every one learned to abuse the Xorth. 
 This was the evidence of patriotism. IN'o southern man, it was 
 thought, could love his country without hating the ISTorth, 
 Friendl}' intercourse between the two sections of the country 
 soon ceased to exist. It was more than a northern man's rep- 
 utation was worth to be friendly towards the South, and the 
 southern man who was not violently opposed to the Xorth and 
 
366 HISTORY OF THE 
 
 northern sentinicnts respecting slavery made himself an object 
 of scorn and contempt to all his neighbors and even to his own 
 blood kin. As a result of this alienation of sentiment the As- 
 sociate Reformed Synod of the South, in 1834, deliberately and 
 unanimously declared by j-esolution ''that in tbeir opinion it 
 is prejudicial to the Southern Church to send our joung men 
 to the Is^orth or West, either to college or to a theological 
 seminary." 
 
 In this resolution not one Avord is said either for or against 
 slavery. All that is said, is that it was not for the interest of 
 the Synod that their young men go to the Xorth to be educat- 
 ed. The church, as a church, did not introduce pure!}' politi- 
 cal questions into its deliberations. So difierent, however, 
 were the political opinions of the North and West from those 
 of the South, and so violent were the different sections of coun- 
 try in promulgating their opinions, that the Synod wisely re- 
 garded the practice of sending young men to the Xortli or 
 West to be educated as exposing the church in the South to 
 unnecessary reproach by ultra politicians. 
 
 The affection of the Synod of the South for the Synods of 
 the North and West, although it may not have been as warm 
 as it once was, had not cooled down into indifference. An 
 evidence of this is found in the fact that at the meeting of the 
 Synod at Cedar Spring, in 1835, '• The propriety of a reorgan- 
 ization of General Syiiod was spoken of, and Synod wire ex- 
 horted to keep this object in view, so soon as the providence of 
 God seems to point the way." Another evidence that the 
 Synod of the South cherished no hatred toward the Synods of 
 the North and West, is the fact that in 1836 Rev Samuel W. 
 McCracken, a member of the First Presbytery of Ohio, " was 
 unanimously chosen to be Professor of Divinity for the Synod 
 of the South." In fact the election of ]Mr. McCracken "to be 
 Professor of 'Theology in the Southern Synod," is a very re- 
 markable thing when the circumstances are considered. The 
 presbytery to which, he belonged w^as the only presbytery 
 which, either in the Synod of the North or West, was decided 
 ]y Opposed to slavery. It would be but fair to conclude that 
 Mr. McCracken was opposed to slavery since he was pastor of 
 Hopewell congregation, in Preble county, Ohio. This congre- 
 gation, it will be remembered, first introduced the subject of 
 
ASSOCIATE PRESBYTERY. 3<)T 
 
 slavery into the Associate Eeformed Church, and was always 
 decided in its opposition to the institution. It is scarcely pos- 
 sible, certainl}' not probable, that a congregation so decided in 
 its convictions on the subject of slavery would have tolerated 
 a pastor whose opinions were not eqtially as decided. 
 
 Other facts might be brought forward to show that the 
 Synod of the South, while it was firm and unwavering in its 
 attachment to the Constitution of the Associate Reformed 
 Church, and was ready, at all times, to oppose any and all in- 
 novations, either in doctrine or practice, never went out of the 
 ■^vay to discuss political questions in ecclesiastical courts. 
 
 It is probable that the efl:orts' to reorganize the General 
 Synod, limited and unsuccessful as these eflbrts were, pre- 
 judiced some Southern politicians against the Associate Re- 
 formed Church, and, to some extent, retarded its growth. The 
 minds of not a few in the South, as well as in the Xorth, 
 had become morbid. They were ready to drive a man from 
 the country if he said, as the Associate Eeformed Synod said 
 in 1828, " That it is the duty of masters to instruct their 
 servants to read the -word of God"; or, as they said in 1839, 
 ■' That it is the duty of church sessions' to require of Christian 
 masters and heads of families, belonging to their communion, 
 to have their servants, who are 'bought with their money or 
 born in their house,' baptized, as well as their children." 
 
 In 1834 it became manifest that the existence of the S3mod 
 of the South depended, under God, in ceasing to depend upon 
 other denominations for educational advantages. For a num- 
 ber of years prior to this the providences of God had been 
 pointing in that direction. On the 10th of Xovem.ber, 1831, 
 the Synod met at Due "West Corner, Abbeville District (now 
 county). South Carolina. On- the next day (the 11th), the fol- 
 lowing resolutions were adopted, viz : 
 
 1st. Resolved, That it is expedient to make an effort to establish, in the 
 bounds of tliis Synod, one or more schools or academies, on " the manual labor 
 system." 
 
 2d. Resolved, That between this time and the next meeting of the Synod the 
 members of Synod make inquiries in their respective congregations, as to the 
 amount of funds which could be raised, or lands or stock which would or 
 might be furnished, by any congregation or congregations in the bounds of this 
 Synod. 
 
368 HISTORY OF THE 
 
 3d. Resolved, That the Clerk of this Synod correspond with the princijials of 
 some approved manual labor schools in the United States, for the purpose of 
 obtaihing the most correct knowledge on the best mode of conducting a manual 
 labor school. 
 
 4th. Resolved, That the teachers of said schools shall be members of the As- 
 sociate Reformed Church. 
 
 5th. Resolved, That said academies shall be so located that the students may 
 conveniently attend some Associate Reformed Church. 
 
 The adoption of the above resohitions marks a new and im- 
 portant era in the history of the Associate Reformed Synod of 
 the South. Important results became visible at once. The 
 energies of the denomination were immediatel}- concentrated. 
 The object proposed to be accomplished was one which all re- 
 garded worthy of their efforts. 
 
 Ill 1835 the Synod met at Cedar Spring, in Abbeville count}', 
 South Carolina. The subject of education came up for con- 
 sideration at an early hour on the first day. " Ministers were 
 called on to see if they had laid the manual labor plan of edu- 
 cation before their people." The reports were not favorable. 
 The people did not favor the manual labor plan. Some con- 
 gregations would give nothing for its support, others would 
 support it on certain conditions. The Synod came to the con- 
 elusion that the manual labor plan was impracticable, and at 
 once abandoned it. 
 
 The thing proposed to be accomplished was not however 
 abandoned. A committee on education was appointed. This 
 x^ommittee, on the next day, presented a report, which was 
 amended and adopted, as follows, viz.: 
 
 1st. Resolved, That Synod embark immediatelj' in raising a fund, which shall 
 be called the Synod's Educational Fund. The interest of which fund shall be 
 annually appropriated to aid young men in preparing for the ministry, and in 
 procuring a necessary theological library for the beneSt of the Associate Re- 
 formed Church. 
 
 2d. Resolved, That W. Flennikin be an agent in the First Presbytery, and E. 
 E. Pressley in the Second Presbytery, to visit all the churches in the bounds, and 
 such other places as their prudence may direct, to solicit funds; and, also, that 
 Messrs. T. Turner, Jno. Wilson and James Lowry, be additional agents in the 
 vacancies and remote jiarts of the church. 
 
 3d. Resolved, That the Synod hereby appoint James Lowry, in the First Pres- 
 bytery, and James Lindsay, in the Second Presbytery, treasurers, to lend out 
 such funds as the Synod may commit to their hands, and account for the same, 
 giving to the Sj'nod proper bond and security, for both principal and interest; 
 and these treasurers shall report at e^ery annual meeting of the Synod, and such 
 treasurers shall retain not exceeding two per centum annually for their trouble 
 in receiving and paying such moneys. 
 
, ASSOCIATE PRESBYTERY. 369 
 
 4th. Resolved, That every student so educated shall refund to the Synod the 
 money advanced by Synod, in the space of five years after he is licensed, pro- 
 vided he join another denomination of Christians. 
 
 5th. Besolved. That in a case when a student may be assisted with a view to 
 the ministry, yet at some period of his course he declines studying divinity, 
 such student shall refund the money advanced by the Synod in three years from 
 the time at which he so declines. 
 
 6th. Besolved, That we establish a school at Due AVest Corner, Abbeville Dis- 
 trict, S. C, and elect John S. Pressley, as our teacher. In this school shall be 
 faithfully taught all those branches necessary to an entrance into the junior 
 class in any respectable college. The Synod bind themselves to said John S. 
 Pressley, in the sum of five hundred dollars, for the space of ten months. The 
 school shall be opened for any student the first year, and afterwards to be regu- 
 lated by the wisdom of the Svnod. 
 
 7th. Resolved, That although we have a school, to which we expect, when at 
 all convenient, our students will go, still we would give aid to any whose circum- 
 stances might seem to warrant them in going to another school. 
 
 8th. Resolved, That Rev. E. E. Pressley, A. C. Hawthorn, Jas. Lindsay. Jas. ■ 
 Fair and Abraham Haddon, be a Board of Directors of said school, whose duties 
 shall be to secure the Teacher elect, examine beneficiaries, attend to the moral 
 and religious character of the institution, discharge the debts of the students 
 which were contracted by their order, and all other duties connected with such 
 direction, and report their doings annually to the Synod. 
 
 9th. Resolved, That said school shall commence as soon as the first of Feb- 
 ruary. 
 
 10th. Resolved, That agents, in collecting funds, exercise discretionary power 
 as to the number of installments — but shall be limited to five years ; and the first 
 payment shall be considered due on the first of January, 1836. 
 
 11th. Resolved, That the Synod api^ly to the Legislature of South Carolina to 
 be incorporated. 
 
 12th. Resolved, That J. Dulin and J. Foster, Esqs., be a committee on behalf 
 of this Synod to apply to said Legislature, as above directed. 
 
 13th. Resolved, That the Synod at its next regular meeting reconsider ali 
 their proceedings relative to its Educational Fund, so that the dates of these in- 
 struments may be subsequent to the date of the Corporation Act. 
 
 Resolved, That the Clerk of this Synod report, at its next meeting, a catalogue 
 of a theological library; which library shall not cost more than five hundred 
 dollars. 
 
 Resolved, That the election of professor of divinity shall be postponed till 
 next meeting of the Synod; and that in the meantime, students of divinity be 
 under the direction of their respective presbyteries. 
 
 The above resolutions are important in themselves, and be- 
 sides they indicate very clearly a vigorous state of life and 
 activity which heretofore had not existed in the Associate Re- 
 formed Synod of the South. There was a crudit}' in the man- 
 ual labor plan of education, which the practical sense of the 
 people soon discovered. The plan now adopted met the hearty 
 approbation of the Associate Reformed people. At the next 
 25 
 
370 HISTORY OF THE 
 
 meeting of the Synod, the agents of the Synod's Educational 
 Fund reported that they had " received in moneys and subscrip- 
 tions seven thousand and thirty-five doHars," Nearly all this 
 amount was raised in the settled charges — -the vacancies con- 
 tributing but little. 
 
 At this same meeting Abraham Iladdon, chairman of the 
 Board of Directors of Education, reported that they " proceeded 
 to erect a building to be occupied as an academy." The build- 
 ing, he states, " was constructed on the most approved and 
 most convenient plan." It was furnished with the necessary 
 furniture, such as desks and globes. On the first Monday of 
 February, 1836, the exercises of the academy commenced. 
 During the year there were about twenty classical students in 
 attendance. The whole number of students is not stated. 
 
 The primary design contemplated by the Synod was to es- 
 tablish a first class high school, in which young men having 
 the gospel ministry' in view might be prepared for tlie junior 
 class in any respectable college. The ultimate end was the 
 founding of a college. 
 
 The name given the institution at first was simply " The 
 Academy at Due West Corner." In the act of incorporation 
 the name " Clark and Erskine Seminary" was given it. 
 
 The theological seminar}' is older than the literary institution. 
 The latter was designed to be the hand-maid of the former. 
 In this the Synod of the South followed the example of the 
 ifirst seceders. The}^, immediately, on being thrust out of the 
 Church of Scotland, erected a "Divinity Hall" and in connec- 
 tion with it established a '' school of philosophy," Ten 3'ears 
 before the founing of the academy at Due West the Synod de- 
 termined " to establish a school of tlieology Avitlun their 
 bounds." Two professors, Rev. John Hemphill and Rev. John 
 T. Pressley, were elected. In the providence of God this ar- 
 rangement was of short duration. 
 
 The necessity of a theological seminary was deeply felt, and 
 at the same time that the Literary Academy vras established at 
 Due West it was determined to establish a theological seminary- 
 at the same place. In 1836 " Rev. Samuel W. McCracken, A. 
 M., Professor of Ancient Languages in Miami University, Ox- 
 ford, Ohio, was unanimously chosen to be Professor of Divinity 
 for the Synod of the South." The salary of the theological 
 
ASSOCIATE PRESBYTERY, 371 
 
 professor was fixed at eight hundred dollars. Mr. McCracken, 
 however, did not accept. His reason for declining was, briefly, 
 " the importance to the Associate Reformed Church of his 
 present situation in the Miami University. 
 
 To meet the present emergency, Rev. E. E. Pressley was, in 
 1837, elected Professor of Theology for one year, with a salary 
 of five hundred dollars. In 1838, the Synod " solemnly resolved 
 to go into an election for a permanent professor of theology." 
 The result was that Rev. E. E. Pressley was chosen. ISTo doubt 
 he would have been chosen in 1837, had not Mr. McCracken 
 intimated that, in the event, " a suitable person could be found 
 to fill his place at Oxford," he would accept the position to 
 which he was elected by the Synod of the South. 
 
 In 1839, at the meeting of the Synod at Due West Corner, 
 Mr. John S. Pressley tendered his resignation as principal of 
 the literary department of Clark and Erskine Seminary. The 
 resignation was accepted and a vote of thanks tendered to Mr. 
 Pressley for the ability and zeal with which he had served the 
 Synod. 
 
 The growth of the institution over which Mr. Pressley pre- 
 sided, was, from the beginning, rapid. In 1839, a select com- 
 mittee, appointed by the Synod to take into consideration the 
 interests of the institution, recommended the extending of the 
 course of studies. The report was adopted and a committee 
 appointed to nominate a president and two professors. 
 
 Rev. E. E. Pressley was elected President and Professor of 
 Moral Science; Keil M. Gordon, Professor of Languages, pro 
 tem., and Jolm N. Young, Professor of Mathematics and 
 Xatural Philosophy, pro tern.. In 1840, John N. Young was 
 elected permanent Professor of Mathematics and Xatural 
 Philosoph}-, and Rev. James P. Pressley, permanent Professor 
 of Languages, and that he "■ take part in the theological de- 
 j^^tartment." 
 
 At the same meeting of Synod, the board of directors of 
 Clark and Erskine Seminary called the attention of Synod to 
 the pressing need of a suitable building in which tcf conduct 
 the exercises of the institution. It had grown from a small 
 beginning until now it assumed all the essential features of a 
 literary college, in connection with a theological seminary. 
 
372 HISTORY OF THE 
 
 Tlie following recommendation was presented and adopted, 
 
 viz. : 
 
 ■ •• That each minister be directed to act as agent in his own congregation and 
 neighborhood, to collect money for the purpose of supporting the college at 
 Due West Corner, and that they report to the board of directors, as soon as con- 
 venient, as to what amount can be raised, and if the amount be sufficient to 
 ■warrant the board to commence a college edifice, costing not more than five 
 thousand dollars, that they be instructed to commence it immediately on some 
 cheap and suitable site in the neighborhood of the present location." 
 
 At the meeting of the Synod at o^ewhope, in Fairfield coun- 
 ty, South Carolina, in October, in 1843, the board of directors 
 reported as follows, viz. : 
 
 " The college building is now complete, and the entire cost thereof has been 
 met by the treasurer of the building committee and of the literary and theo- 
 logical funds." 
 
 The entire cost was seven thousand and ninet}' dollars. The 
 name Clark and Erskine Seminary was exchanged for Erskine 
 College. In 1842 the first class graduated. The institution 
 continued to grow in public favor, and, at the breaking out of 
 the civil war, was the most flourishing denoroinational college 
 in the South. 
 
ASSOCIATE PRESBYTERY. 373 
 
 CHAPTER XXVI. 
 
 EFFECT OF ERSKINE COLLEGE ON THE SYNOD OF THE SOUTH— A 
 Great Undertaking Nobly Executed — Other Schools Spring up and Become 
 Supporters of the College — Christian Magazine of the South Established — 
 First Number Published January, 1843 — Continued to Flourish for Nine 
 Years — Erskine Miscellany Begun — Strength of the Synod in 1842 — Dr. 
 Isaac Grier died 1843 — His Connection with the Synod — Missions Begun — 
 Associate Church a Missionary Church — Labors of the Early Fathers — Of 
 Those who Succeeded Them — Missionary Labors of the Fathers Confined to 
 the Home Field— The Extent of this Field— Resolution of 1817— Mission- 
 aries Sent West — Length of their Journeys — Funds Raised— ^Missionaries 
 Sent West Annuallj' — Localities Visited — Young Men First Sent on a Tour 
 West — Churches in the AVest Founded — Missions still Continued — Foreign 
 Missions — Resolution of 1837 — Synod Assists the Synod of the North and 
 the Reformed Presbyterian Synod in Foreign Missions — Board of Foreign 
 Missions — Rev. T. Turner's Resolution of 1843 — African Mission Set on 
 Foot — Failed Through Mismanagement. 
 
 The founding of Erskine College infused a fepirit of enter- 
 prise into the Associate Reformed Synod of the South. It 
 was a grand undertaking, and nobly was it accomplished. 
 Too much praise cannot be bestowed upon the venerable 
 fathers who conceived the idea, nor upon the people of the 
 denomination who came up to the help of the Lord. Erskine 
 College has done for the Associate Reformed Church and for 
 the country a precious work. In it nearly all the living 
 preachers in the Associate Reformed Synod of the South 
 received their literary and theological education. 
 
 In addition to this, the founding and supporting of Erskine 
 College stimulated the people of the denomination to under- 
 take other important enterprises. 
 
 Very soon after Clark and Erskine Seminary was established 
 at Due West, other classical schools were established in different 
 sections of the Church. These, in due time, became supporters 
 of Erskine College. 
 
 About the same time the necessity of a religious magazine, 
 published under the sanction of the denomination, became 
 manifest. The subject was discussed, first in private, and, in 
 1841, formally brought before the Synod. In this way the 
 
314 HISTORY OF THE 
 
 attention of tlie church wiis directed to the proposed enter- 
 prise. It was approved of by the people, and, in October, 1842, 
 the committee, to which the matter had been referred, submit- 
 ted the following report, which was adopted, viz. : 
 
 " AVe recommend that the editorship of the Christian Magazine of the South 
 be committed to Rev. J. Boyce; the subscription now on hand be put into his 
 possession, and that he commence the periodical, if possible, as early as Janu- 
 ary. 1843." 
 
 In accordance with the above recommendation, the first 
 number of the '•'■ Christian 3Iagazine of the South" was pub- 
 lished in Januaiy, 1843. The magazine continued to be issued 
 monthly for nine years. From the beginning, it ranked high 
 both in a literary and theological point of view. 
 
 In 1850, Messrs. W. R. Hemphill, J. O. Lindsay and J. I. 
 Bonner, began the publication of the " Erskine Miscellany^''' a 
 weekly religious paper. 
 
 In December, 1851, the publication of the '•'Christian Maga- 
 zine of the South'" ceased. 
 
 It is probable that the people of the Associate Reformed 
 Synod of the South were unable at that time to sustain both 
 publications, and that a weekly paper was demanded b}^ the 
 times ; but it is almost certain, that it would have been to the 
 interest of the church to have sustained the magazine. There 
 are some denominational features which a publication similar 
 to the '•'■ Christian Magazine of the South" is admirably adapted to 
 advance, but are generally thought to be inconsistent with the 
 popular notions of a Aveekly religious newspaper. 
 
 In this connection it may be noticed that, although the 
 ^^ Christian Magazine of the South" was published in tlie interest 
 of the Associate Reformed Synod of the South, it was not a 
 remunerative enterprise to its editor. It accomplished much 
 for the church, but little for its editor. Those were the palmy 
 days of the credit system. Year after year Dr. Boyce con- 
 tinued to prepare editorials, which in elegance of style will 
 compare favorably with the best productions in the English 
 language. They were read, admired and praised, but in too 
 many instances not paid for. 
 
 "With a well equipped college and a monthly magazine well 
 conducted, the Associate Reformed Church began to move for- 
 ward at once. Still so few were the ministers and members in 
 connection w^ith the denomination, that it was no uncommon 
 
ASSOCIATE PRESBYTERY. 375 
 
 thing for its name to be on:iitted " by those who reckon up the 
 religious denominations of the world." In 1842 there were 
 ■only twenty-five ministers, fifty-six congregations, thirteen 
 hundred families, and about three thousand communicants. 
 
 In November, 1843, Eev. Isaac Grier, D. D., died. In 1803 
 lie was present, as a licentiate when the the Associate Retormed 
 Synod of the Carolinas was ors^anized. As a pastor he was 
 present when the Synod, in 1822, withdrew from the General 
 Synod and resolved itself into an Independent Synod, assum- 
 ing the name "Synod of the South," and in 1839 he Avas chair- 
 man of the committee which prepared a course of study to be 
 pursued in the Theological Seminary. He saw the Associate 
 Reformed Church in the South when it was like tlie cloud 
 which the prophet's servant saw rise out of the sea-^a mere 
 SDeck on the sky. He saAv it again taking root and spreading 
 out its branches in every direction. He saw it again after it 
 had been visited by death ; weak, disheartened, and ready to 
 perish. Finally, he saw it strong and vigorous, attacking 
 Satan in his fortified castles, and bearing the glad tidings of 
 the gospel into portions of ever}' Southern State. 
 
 MISSIONS. 
 
 The Associate Reformed Synod of the South, no matter what 
 is said to the contrary, has ever been zealous in prosecuting 
 the work of Missions. This is true of all the branches of the 
 Secession Church. By missionaries the Secession Church was 
 planted in America, and by the labors of missionaries its prin- 
 ciples and practices have been disseminated from Boston to 
 Tampico. 
 
 By the self-sacrificing labors of Proudfoot, Martin, Clark and 
 Boyse the Scotch Seceder and Covenanters Societies in the 
 Carolinas and Georgia Avere first visited, encouraged and 
 cheered. By these same men, in connection with Blackstock, 
 Hemphill, Rogers, McKnight, Pressley, Irwin and Grier, these 
 societies were organized into congregations. From 1803 to 
 1840, or even later, it might be said that every minister in 
 connection with the Associate Reformed Synod of the South, 
 no matter whether he were a settled pastor or not, was a mis- 
 sionary. With few excei^tions, each made an annual mission- 
 ary tour of three or four months. Mr. Blackstock, when he 
 
376 HISTORY OF THE 
 
 was an old man, rode over Florida, Georgia, Alabama and 
 Tennessee, as far as Obion county. During the winter of 
 1835-6 Rev. T. Turner rode more than eighteen hundred 
 miles and preached thirty seven times in three months. 
 
 The early missionary efforts of the Associate Reformed 
 Church of the South were so great in themselves, and so im- 
 portant in their final results, that their history demands more 
 than a passing notice. That we may be able to place a due 
 estimate on the early missionary enterprises begun and finally 
 accomplished, at least in part, by the Associate Reibrmed 
 Church, we must take into consideration all the surrounding 
 circumstances. 
 
 One hundred years ago the greater portion of the two Caro- 
 linas and Georgia was a wilderness, dotted with only a few 
 settlements at long intervals apart. These few settlements had 
 been reduced to a state bordering on abject poverty. They 
 had just emerged from a long and desolating war, which left 
 the inhabitants of the country stripped of everj^thing but the 
 soil and liberty to tell it. Scarcely had the sad consequences 
 of the Revolutionar\^ war passed away and the blessings of 
 peace begun to he enjoyed, than the country was visited by 
 another war. The effort to propagate Secederisni in the South 
 was made just before the Revolutionary war ; was suspended 
 during that contest, and then again begun before the treaty of 
 peace was signed. In less than six months after the surrender 
 of Cornwallis at Yorktown, the venerable Thomas Clark set 
 out from Salem, New York, on a missionary tour to the South. 
 He was followed by John Jamison in 1783, and a few years 
 afterward Ijy John Boyse and John Hemphill, All these, ex- 
 cept John Jamison, settled as pastors, but their pastoral charges 
 were in reality extensive missionary fields. For a period of 
 thirty -five years, a few men — never more than seven— preached 
 the gospel, administered the sacraments, and performed other 
 pastoral labors in not less than fiftj^ societies, or congregations, 
 scattered over a tract of country longer than England and wider 
 than Scotland. 
 
 These labors were performed cheerfully, but with a degree of 
 bodily toil and sacrifice, at the thoughts of which a modern 
 missionary's heart would faint and fail. The men who planted 
 the Associate Reformed Church in tbe South were literally 
 
ASSOCIATE PRESBYTEllY, 37 T 
 
 '•in journeyings often, in perils of waters, in perils of robbers, 
 in perils of their own countrymen, * * in perils in the wil- 
 derness," and several of them were " in perils of the sea," and 
 sad are we to say that they all were sometimes " in perils 
 amons^ false brethren." They sought neither gold nor silver 'y 
 houses nor land ; but God granted them all an abundance of 
 the good things of life, and bestowed upon them the rich bless- 
 ing which attends the consciousness of having been faithful 
 even unto death. 
 
 At the meeting of the Synod at Hopewell, Chester county, 
 South Carolina, in October, 1817, the following resolutions 
 were adopted, viz : 
 
 ^^ ReHolved. That for the purpose of supporting and extending the influence of 
 Messiali's reign and more effectually propagating the doctrines of grace and 
 salvation, a Missionary Fund be raised and missionaries be sent out to preach 
 the gospel to sinners. 
 
 '• Resolved. That John T. Pressley and Charles Strong be a committee to pre- 
 pare an address to the chui'ches relating to supporting missionaries engaged in 
 proclaiming the gospel to sinners." 
 
 At the same meeting pastors were instructed to take up col- 
 lections in their several congregations and report to the Synod 
 at the next meeting. 
 
 A thousand copies of the address prepared by Messrs. Press- 
 ley and Strong were printed and distributed among the congre- 
 gations ; but, so far as appears from the minutes, but little was 
 done in the way of collecting money. 
 
 Rev. Isaac Grier reported that one of his congregations. Steel 
 Creek, had contributed forty dollars. During the year 1819 three 
 hundred and twenty-three dollars and seventy-three and three - 
 fourths cents were collected. Of this amount, Mr. HemphilTs 
 charge contributed one hundred and eighty-nine dollars and 
 twelve and one-half cents; the united congregations of Canon 
 Creek, King's Creek and Prosperity, one hundred and two dol- 
 lars and twelve and one-half cents ; Mr. Blackstock, thirty-two 
 dollars and fortj^-eight and three-fourth cents. The whole, to- 
 gether with the forty dollars contributed by Steel Creek, was 
 put into the hands of Mr. Hemphill, Synod's treasurer. The 
 object for which the n:iissionary fund was created, was for "the 
 purpose of supporting those who were sent out to preach the 
 gospel to sinners." In harmony with the letter and spirit of 
 this design, the Synod, in 1819, directed Rev. John T. Pressley 
 
318 HISTORY OF THE 
 
 "to take a missionary tour of eight weeks in a western direc- 
 tion." At the next meeting of Synod, }»lr. I.'ressley reported 
 that he had rode upward of nine hundred miles, and preached 
 on an average ever}" alternate day. His expenses were thirty- 
 three dollars and forty-three cents, and he received from those 
 to whom he preaclied seventeen dollars and twenty-iive cents. 
 Synod ordered tliat his expenses be paid, and he be allowed 
 seven dollars per week. 
 
 In this missionary tour, Mr. Pressley visited and preached 
 nt a number of points in Georgia, in Alabama and in Middle 
 Tennessee. The small societies in those States were gathered 
 together and, as a result of his labors, were in a few years or- 
 ganized into congregations. 
 
 In 1820, Rev. Isaac Grier " was a[i[)ointed to the labors of a 
 missionary,'" but for how long and in wliat region the minutes 
 do not state. From another and reliable source it is learned 
 that his labors were confined to the States of Florida, Alabama 
 and Georgia, and that they continued for three or four months. 
 According to his journal, Mr. Grier "traversed upwards of 
 thirteen hundred miles, preached on twenty dift'erent days, re- 
 •ceived fifty dollars for Synod's fund and expended thirty seven 
 dollars." 
 
 In 1821, "Rev. Mr. Blackstockwas appointed a missionary to 
 perform a tour of fourteen weeks, nearly in the same course of 
 former missionaries." The duty assigned him he performed to 
 the entire satisfaction of the Synod. It is worthy of being put 
 on record, that, although the field to be traversed by these first 
 missionaries of the Associate Reformed Synod of the South was 
 ver}' large, and the labor exhausting and the comforts few, 
 there is not a single instance in which a failure is reported. 
 Xearly the whole of this early missionary work was, for good 
 reasons, no doubt, put upon Messrs. Blackstock, Grier and 
 Pressley. The first work given a young man, after being 
 licensed, was to send him out on an extensive missionary tour. 
 The points visited b\' Messrs. Grier, Pressley and Blackstock, 
 and their location, so far as can be learned at present, were 
 what is now Troj', Obion county, Tennessee. This point was 
 visited first by Mr. Blackstock, in the winter of 1821-2. Union 
 and Hopewell, in Maury county, and Xew-Hope, Head Spring 
 and Prosperity, in Lincoln count}', Tennessee, were visited by 
 
ASSOCIATE PRESBYTERY. 379 
 
 Rev. Jolm T. Pressley, in the winter of 1819-20. Covington, 
 Georj^ia, was visited by Rev. John T. Pressley, first in the win- 
 ter of 1819 ; at the same time he visited Bethel, Prosperity 
 and Salem, in Alabama. The other points in Alabama were 
 Hopewell, 'New Ireland, Fairview, Mount Pleasant, Cahaba, 
 Zalmonah, Xanafalia, Pine Barren and Russel's Valley. In 
 Florida, Tallahasse and other points Avere visited by both Mr. 
 Grier and Blackstock. The names of several of these places 
 were changed, some still bear the old names, some have ceased 
 to exist, and a few are knov/n b}^ the old names but are in con- 
 nection with other denominations of Christians. 
 
 With some propriety, the missionary tours of Messrs. Black- 
 stock, Grier and Pressley might be called exploring expedi- 
 tions. Perhaps it would be more in accordance with Scripture 
 phraseoloo^y to call them Evangelists, and their labors evangel- 
 istic labors. If they did not build up strong Associate Re- 
 formed congregations, they contributed in no small degree to 
 the evangelizing of the great States in which th^ir labors were 
 performed. They began a work which is not yet finished. It 
 is still going on, and will go on until sun and moon and stars 
 fade into darkness. 
 
 The territory explored by these venerable fathers was after- 
 ward visited by Harris, Bryson, Gallov^'ay, Boyce, Turner and 
 -others, and finally the Presbyteries of Alabama, Tennessee, 
 Kentucky and Memphis were organized out of the materials 
 gathered up and arranged by these faithful missionaries of the 
 -cross. 
 
 It would be doing the memories of the fathers, Hemphill, 
 Rogers, McKnight, Irwin, Reuwick, Lowrj* and Strong, great 
 injustice were it not mentioned that while Blackstock, Pressley 
 and Grier were making their long missionary tours, they were 
 supplying their pulpits and performing pastoral work in their 
 respective congregations. 
 
 To this system of domestic missions the present existence of 
 the Associate Reformed Church in the South is mainh' due. 
 The Synod has ever been crippled in prosecuting this great 
 work to the full extent of the demands, on account of the want 
 ■of preachers and the means to support them. 
 
3 80 HISTORY OF THE 
 
 FOREIGN MISSIONS. 
 
 When all the circumstances connected with the early history 
 of the Associate Reformed Synod of the South are duly con- 
 sidered, we are prepared to conclude that, by the providence of 
 God, the missionar}^ efforts of the denomination were restricted 
 to the home field. For more than a quarter of a century no 
 door of opening was made for the Synod, by the Head of the 
 Church, to carry the gospel to a people of a strange language. 
 During this period the domestic missionary labors of the Synod 
 were attended with all and even more b<.)dily sacrifice and men- 
 tal solicitude than at present attends similar labors among the 
 inhabitants of China, or among the Copts of Egypt, or the 
 Catholics of Mexico. 
 
 The first time, so far as the minutes show, that the subject 
 of Foreign Missions was brought before the Synod, was in 
 October, 1837. At that time it was " resolved that every min- 
 ister of our Synod lift a collection at his Spring communion to 
 aid Foreign Missions.'"' It is probable that collections " to aid 
 Foroio;!! Missions" had been "lifted" in all the settled charges 
 long before this period. The members of the denomination 
 had been trained to contribute to support foreign missions- 
 The Associate Reformed Cliurch in l>oth its branches was, as 
 has been seen, the direct fruit of foreign missionarj' labors, sup- 
 ported by contributions made by the mother Church in Ire- 
 land and Scotland. As a proof of the statement that the 
 Associate Reformed people were educated to believe that the 
 support of Foreign Missions was a part of Christian duty, it 
 may be stated that nine congregations, in 1838, contributed 
 for that purpose three hundred and twenty-seven dollars. 
 
 It was not, at that time, the intention of tjie Synod to send 
 out a missionarj^ into some foreign land. For this they were 
 not prepared, and so they wisely concluded. With a noble 
 Christian generosit}^ they proposed to assist, to the measure of 
 their ability, other Christian denominations to do what God in 
 His providence saw fit not to permit them to do themselves. 
 
 The Board of Foreign Missions, which at that time (1837) 
 consisted of Messrs. J. L. Young, John Wilson andW. Flenni- 
 kin were directed " to transmit the moneys that are collected 
 for Foreign Missions, to the Board of Commissioners of the 
 
ASSOCIATE PRESBYTERY. 38i 
 
 Synod of Xew York." In 1839 the following resolution, f)f- 
 fered by Messrs. J. Boyce and T. Turner, was adopted, viz : 
 
 " That the moneys now in the hands of the Committee of Foreign Missions 
 and moneys hereafter to be collected shall be transmitted to the Board of Foreign 
 Missions of the Reformed Presbyterian Church (Covenanters), to be applied to 
 the use of their missionaries in India, until Synod shall have missionai-ies of her 
 own to send to a foreign field." 
 
 To what extent the Associate Reformed Synod of ISTew York 
 and the Synod of the Reformed Presbyterian Church were aid- 
 ed in supporting Foreign Missions by the Associate Reformed 
 Synod of the South is not certainly known. Botli received 
 assistance, but only for a few years. 
 
 It is worthy of mention in this place that three of the first 
 converts in India from heathen darkness, through the instru- 
 mentality of the labors of Covenanter missionaries, were given 
 the Christian names, William Blackstock, Isaac Grier and John 
 Hemphill. This was an indication of a feeling of gratitude 
 towards the Associate Reformed Synod of the South which 
 both the converted heathen and the Reformed Presbyterian 
 Ohurch were anxious to express. 
 
 In 1843, " Mr. T. Turner ottered to the Synod a preamble and 
 resolution, recommending that inquiries be instituted in rela- 
 tion to the expedienc}' of establishing a mission in the colony 
 •of Liberia, or ac some point on the western coast of Africa."' 
 The words, "some foreign field" were substituted for "the 
 <?olony of Liberia, or at some point on the western coast of 
 Africa." This change being made, the preamble and resolu- 
 tion were adopted, and ]\Iessrs. J. Boyce, T. Turner and X. ]M. 
 'Gordon appointed a committee to j-cport on the subject at the 
 next meeting of Sj'nod. 
 
 The committee reported " that, as far as their inquiries had 
 extended, they have not been able to discover in the present 
 possession of Synod, either men or means adequate to the im- 
 mediate midertaking ; yet, in their estimation, the day is not 
 far distant, when, with the blessing of God, we may be able to 
 secure suitable laborers, and have at command all the facilities 
 to .engage in the laudable work of preaching the gospel beyond 
 the limits of our domestic field, even among the heathen na- 
 tions of the world." 
 
 The committee recommended, as a proper location for com- 
 mencing the work of Foreign Missions, either the south-west 
 
382 HISTORY OF THE 
 
 of oar own countrj^amoncr the Indian tribes, or on the western 
 coast of Africa. The committee concluded their report by 
 recommending the adoption of the following resolution, viz. : 
 
 That it be the duty of each minister of Synod to make inquiry for a suitable 
 person or jjersons, who will engaj^e in this important work, in either of the above 
 named fields, and if the desired information ho obtained report the same to 
 Synod as soon as practicable. 
 
 This resolution was adopted, and also another, recommend- 
 ing Rev. J. C Chalmers, treasurer of the Foi'eign IMissionary 
 Fund, to place all moneys on hand, or hereafter collected, at 
 interest. 
 
 The subject of Foreign Missions now began to assume the 
 proportions of a living reality. The people became interested. 
 Missionary societies were organized. Missionarj' sermons and 
 missionary conferences became a regular part of the business 
 transactions at every meeting of Synod. A number of persons 
 generously offered to give valuable servants to the Synod, that 
 they might be prepared to preach the gospel and then be sent to 
 proclaim the glad tidings to the sable sons of Africa. 
 
 At the meeting of the Synod in 1845, Mr. Turner proposed 
 that a mission be established in Liberia, and that a colored man 
 be sent in the capacity of a missionary to that point. This be- 
 ing regarded by the Synod as too precipitate, the matter was 
 deferred for a year. In the meantime the subject was discussed 
 in the '•'• Christian Ilagazinc of the South." 
 
 In 1846, Mr. W. R. Hemphill, in behalf of the special com- 
 mittee on Foreign Missions, "recommended the establishment 
 of a mission school in Kentucky, in Africa, to be under the 
 supervision of Thomas Ware, a colored nian, now in Africa." 
 
 The recommendation of Mr. Hemphill gave rise to the 
 adoption of the following resolutions, viz. : 
 
 1. That Rev. Gilbert Gordon, Rev. N. M. Gordon and Mr. Shannon Reid. of 
 Kentucky, be appointed a committee to ascertain the character of Thomas 
 AVare, his suitableness as a mission teacher, a suitable location for a school, ex- 
 penses of such school, and report to next meeting of Synod. 
 
 2. That Messrs. Watt, Grier, J. M. Young and D. Pressley be a committee to 
 select some two colored persons who have been offered to the service of Synod, 
 to be sent to Kentucky, to be educated for the African mission. 
 
 During the next synodical year little progress was made, 
 except that a place in Liberia, called Kentucky, was settled 
 upon a^ the proper location in which to establish a Foreign 
 
ASSOCIATE rRESBYTERY. 383 
 
 Mission. The prospects, for a few years, seemed to warrant 
 the indulgence of the hope tliat the enterprise would finally 
 be crowned with success. 
 
 At their meeting in October, 1847, Synod appointed a com- 
 mittee, consisting of a member selected from each of the six 
 presbyteries, to take the whole matter in hand, and, if possi- 
 ble, put the mission into operation. 
 
 This committee opened a correspondence with the secretary 
 of the African Colonization Society, and also with Thomas 
 AVare, a colored man, who was at that time engaged in teach- 
 ing in Liberia. The correspondence was every way satisfactory, 
 and a call was made for missionaries. Three colored boys were 
 placed at the disposal of the Synod. Dr. George W. Pressley 
 gave his boy Harrison, Mr. James Robinson gave his boy Wil- 
 liam, and the Misses Murphy gave their boy Pinkney. 
 
 In :N"ovember, 1848, Thomas Ware died, but Rev. H. W. 
 Erskine, of the Presbyterian Board, took his place. An ap- 
 plication was made to the government of Liberia for a grant 
 of twenty acres of land. This request was readily acceded to. 
 Four boys were placed under the care of Mr. Erskine, to be 
 trained for the ministr}'. These boys were selected by Mr. 
 Erskine himself in Africa. 
 
 In the meantime a school was opened by the Synod in Ken- 
 tucky, for the training of colored men for the responsible posi- 
 tion of missionaries. The school was presided over by iST. M. 
 Gordon, of the Presbytery of Kentucky, and was modeled on 
 the " manual labor" plan. That his school was defective in its 
 organization and in its mode of operation, does not admit of a 
 moment's doubt. Some enterprises fail because they do not re- 
 ceive moral and pecuniary support. Such was not the case 
 with respect to the African Mission School established in Ken- 
 tucky b}' the Associate Reformed Sjmod of the South. It 
 failed because of its defective organization. 
 
 The African Mission dragged itself along until 1853. The 
 Board of Foreign Missions, in their report of that year, say : 
 
 •■ It becomes our painful duty to report to the Sj'nod the failure of the African 
 Mission, so far as regards the training or preparation of the boys that have been 
 placed under the supervision of Rev. N. M. Gordon."' 
 
384 HISTORY OF THE 
 
 Two of the boys became immoral In their conduct, and the 
 third was regarded as intellectually unfit to accomplish the 
 w^ork for which he had been selected. 
 
 The preparatory mission school closed, and no further effort 
 was ever made to open it. 
 
 In Africa some good, no doubt, was done, but it was of the 
 most general character. 
 
 In the school of Mr. Erskine four boys were supported for 
 several years by the Synod. So far as establishing an Asso- 
 ciate Reformed Mission was concerned, nothing was efiected. In 
 1855 the Board recommended that, for the present, the Synod 
 cease to support "the boys in Mr. Erskine's school." The en- 
 terprise cost Synod a considei'able sum of money, which appa- 
 rently accomplished little good. The great defect of the school 
 established in Kentucky, and presided over by Rev. 'N. M. Gor- 
 non, was that the " manual labor" feature was made too prom- 
 inent, and it was suspicioned this was for the private ends of 
 those immediately in charge. It was an all work and no study 
 school. 
 
ASSOCIATE PRESBYTERY. 385 
 
 CHAPTER XXYII. 
 
 FOR THIRTY YEARS ONLY TWO PRESBYTERIES— Their Boundaries— Or- 
 ganization of the Tennessee Presbytery — Of the Alabama, Kentucky and 
 Georgia Presbyteries — Of the Memphis Presbytery — Of Virginia Presbytery 
 — Of Arkansas Presbytery — Of the Ohio Presbytery — Of the Texas Presby- 
 tery — Proposed Union with tlie Presbyterian Church — Their Difference. 
 
 For a period of more tljan thirty 3'ears the Associate Re- 
 formed Synod of the South was composed of 01113^ two presby- 
 teries. The presbytery organized at Long Cane, Abbeville 
 county, South Carolina, on February 24th, 1790, was appro- 
 priately named the Presbyterj^ of the Carolinas and Georgia, 
 because the congregations over which it assumed jurisdiction 
 were situated in the two Carolinas and Georgia. For the con- 
 venience of the members, and also as a preparatory step to the 
 organization of the General Synod, the Presbytery of the Caro- 
 linas and Georgia was divided, and two presbyteries formed. 
 Broad river, in South Carolina, was made the dividing line. 
 All east of that stream and south of Virginia was denominated 
 the First Presbytery of the Carolinas and Georgia, and all west, 
 the Second Vreshytery of the .Carolinas arid Georgia These pres- 
 byteries are how^ known as the First and the Second. 
 
 The First Presbytery perpetuated the original organization. 
 The Second was constitutionally organized at Cedar Spring, 
 Abbeville county. South Carolina, on the 8th of April, 1801. 
 The members of the Second Presbytery, at the time of its or- 
 ganization, were Alexander Porter, Peter McMullan, William 
 Dixon and David Bothwell, settled pastors ; James McGil], 
 licentiate; Robert Irwin and Isaac Grier, students of theology. 
 
 It will be seen that the boundaries of both these presbyteries 
 were very indefinite. The territory south and west of Vir- 
 ginia was divided by Broad river, and in it two presbyteries 
 constituted. The Second Presbytery, like the original bounda- 
 r}^ of South Carolina, extended westward from Broad river to 
 the South Sea. 
 20 
 
386 HISTORY or the 
 
 This arrano^ement coiitinaed until the fall of 183G when, on 
 account of its increase, the Synod deemed "it expedient to 
 form a new presbyterj^ in the West." The boundary of this 
 new presbytery is thus given : " To commence on the Missis- 
 sippi river at the point of 34° north latitude, and run east to 
 the Georgia line, thence north to Tennessee, thence with the 
 eastern line of Tennessee to the middle of the State of Ken- 
 tucky, thence west to the Mississippi river, thence down that 
 river to the beginning." The ecclesiastical court having juris- 
 diction over the members of the Associate Reformed Church 
 who were scattered over this extensive district, Avas named the 
 Presbytery op Tennessee. 
 
 The ministers laboring within the bounds of this new pres- 
 bytery, and in connection with it, were R. M. Galloway, Henry 
 Bryson, Eleazar Harris and John Wilson. These, in accord- 
 ance with the appointment of Synod, met at Salem Church, 
 Tipton county, West Tennessee, on the fourth ISlonday of 
 April, 1837, and constituted the Presbytery of Tennessee. At 
 the meeting of the Sj-nod in 1842, it was thought proper to- 
 erect three new presbyteries, and a resolution to that effect was 
 offered and adopted. These three new presbyteries Avere to be 
 designated, respectivelj', Alabama, Kentucky and Georgia. 
 
 The Alabama Presbytery, the territorial limits of which 
 were those of the States of Alabama and Mississippi, was or- 
 ganized on Friday before the first Sabbath of December, 1842, 
 at Prosperity Church, Dallas count}-, Alabama. The ministers 
 in connection with this presbytery at the time of its organiza- 
 tion were, Joseph McCreary, James M. Young and David 
 Pressley. 
 
 The Kentuck}' Presbytery, which embraced all the Associate 
 Reformed congregations in the States of Kentucky and Mis- 
 souri, was organized at Ebenezer Church, Jessamine county, 
 Kentucky, on Friday before the third Sabbath in December^ 
 1842. The ministers at that time in connection with the Ken- 
 tucky Presbyter}^ were, Gilbert Gordon, IST. M. Gordon and 
 William II. Rainey. 
 
 The Presbytery of Georgia was organized at Bethel, Burke 
 county, Georgia, on Friday, the 31st of March, 1843. This 
 presbytery embraced the State of Georgia, and a few vacancies 
 in Alabama and Tennessee. The ministers constituting: the 
 
ASSOCIATE PRESBYTERY, 387 
 
 Presbytery of Georgia were John S. Pressley, Thomas Turner 
 and J). C. Haslett. The ruling elders were Alexander Cowan 
 and William Little. 
 
 On Friday, before the second Sabbath of April, 1853, the 
 Memphis Presbytei'y was organized at Salem Church, Tipton 
 county, Tennessee. This Presbytery consisted of all the mem- 
 bers of the Synod living in the western district of Tennessee, 
 and in north iSIississippi. Their names were John Wilson, J. 
 P. Weed, J. K. Boyce, J. A. Sloan, II. II. Robinson, J. L. 
 Young and S. P. Davis. 
 
 The Presbytery of Virginia was organized at Ebenezer, 
 Rockbridge count}-, Virginia, on INIonday, the 8th of May, 
 1854. It embraced all the ministers and congregations in con- 
 nection with the Associate Reformed Synod of the South, 
 within the geographical limits of the State of Virginia. The 
 ministers connected with the Virginia Presbytery were Horatio 
 Thompson, I. G. ]McLaiighlin and W. M. McElwee ; and A. 
 B. Beamer, student. 
 
 The Arkansas Presbytery was organized at Pisgah Church, 
 Pope county, Arkansas, on Friday, before the first Sabbath of 
 May, 1861. Its territorial limits were those of the State of 
 Arkansas. The ministers in connection with the Arkansas 
 Presbytery, at the time of its organization, were John Patrick, 
 J. M. Brown, J. A. Dickson, W. S. Moftat and A. Mayn. 
 
 The Ohio Presbytery was organized at the house of Mr. Na- 
 thaniel Taylor, in Belmont county, Ohio, on the 20th of Febru- 
 ary, 1865. Its proper name was the First Associate Reformed 
 Presbytery of Ohio. Those taking part in the organization were 
 Revs. E. B. Calderhead and James Borrows, and ruling elders, 
 William Andrews and Joseph Mehollin. In 1867 it made ap- 
 plication to be received under the care of the Associate Re- 
 formed Sjniod of the South. This request was granted, and it 
 was ever after known as the Presbytery of Ohio. 
 
 The Texas Presbytery was organized at Harmony Church, 
 Freestone county, Texas, on the 9th of December, 1876. The 
 ministers constitutiug the organization were T. J. Bonner, J. 
 M. Little and W. L. Patterson. This presbytery has ecclesi- 
 astical jurisdiction over all the Associate Reformed congrega- 
 tions in the State of Texas. 
 
o8» HISTORY OF THE 
 
 Two (-f these presbyteries — Georgia and Ohio — liave ceased 
 to have an oiganic existeuee. In 1875 the Georgia Presbytery 
 was, at its own request, merged into the Second Presbytery ; 
 and, in 1879, the Presbytery of Ohio asked and obtained per- 
 mission of Synod to coalesce with tlie United Presbyterian 
 Chm-cli. This it did not, however, do until the 30th of May, 
 1881. 
 
 The Presbyteries of Tennessee and Alabama were, by the ac- 
 tion of Synod, consolidated on the 24tii of September, 1881. 
 The consolidated Presbytery held its first meeting at Ilopew^ell, 
 Maury county, Tennessee, on the 21st of April, 1882. It is 
 now known as the Presbytery of Tennessee and Alabama. 
 
 On several occasions, beginning at an early period, efforts 
 were made to form a union between the Presbyterian Church 
 and the Associate Reformed Synod of the South. Committees 
 were appointed by both bodies, and conferences were held, but 
 no basis was ever devised which was entirely satisfactory to 
 either party. The main barrier in the way to an organic union 
 between these two bodies is the different doctrinal opinions 
 lield by the two denonvinations respecting psalmody. The 
 point of divergence is not respecting, as some erroneously 
 think, a version of the Psalms, but the Psalms themselves. 
 The Confession of Faith of these two denominations is, we 
 may safely say, the same. It is the Westminster Confession of 
 Faith and Catechisms, Larger and Shorter. The psalmody of 
 the two churches, however, is as different in practice as it is 
 possible for it to be. 
 
 The position held by the Associate Reformed Church on 
 psalmod}", as laid down in her Confession of Faith, and as ex- 
 hibited in her practice, is that the one hundred and fifty 
 psalms contained in the Book of Psalms, in the Bible, is the 
 psalmody of the church. That there may be no ambiguity 
 about the position held, it is added, " nor shall any composure 
 merely human be sung in anv of the Associate Reformed 
 Churches." 
 
 iNot one word is said about the version. It is taken for 
 granted that some metrical version which is faithful to the 
 original, or which will express the whole sense, and nothing but 
 the sense of the Hebrew Psalter will be adopted. 
 
ASSOCIATE PRESBYTERY. 389 
 
 jSTo matter what may be the position occupied by the Pres- 
 byterian Church on psahiiody, it is manifestly, both in theorj- 
 and practice, not that held by the Associate Reformed Church. 
 Such being the case, every effort which has been made to unite 
 the two denominations has been ineffectual ; and so long as the 
 two denominations continue to hold their present opinions con- 
 cerning psalmody, no organic union will ever be formed. 
 
 It ma3' be added, as a matter of history, that every effort to 
 consolidate the Presbyterian and Associate Reformed denomi- 
 nations resulted, not only ineffectual, but injurious. !Misunder- 
 standings sprung up between the committees, and these Avere 
 disseminated, in various ways, among the membership of 
 the two denominations. The Presbyterian Church was not 
 strengthened, and it is certain the Associate Reformed Church 
 was weakened, and a real injury done to Christianity. 
 
 The general sameness of these two denominations is admit- 
 ted by both the ministerial and lay members in their connec- 
 tion. They have, in part, the same ecclesiastical ancestry — 
 both claim the Church of Scotland as mother — and in a long 
 series of doctrines and duties they are one. In addition to 
 this, it may be added, the congregations of the two denomina- 
 tions in several sections of the countr\' overlap each other, and 
 the members are wedded together by the ties of consanguinity 
 and marriage. Still they differ on psalmody. This has been 
 sufficient to keep up the separate organizations. No doubt 
 their division is schism, but the blame does not rest exclusively 
 on the Associate Reformed Church. It is proper to mention 
 that all the efforts made to effect a union of the Presbyterian 
 and Associate Reformed Synod of the South were made prior 
 to the union of the Old School and Xew School Presbyterian 
 Churches. 
 
 This transaction had a direct tendency to cool the ardor of 
 the most earnest advocates of union in the Associate Reformed 
 Synod. Those who had most earnestly plead for union with 
 the Old School Presbyterian Church ceased entirely to advo- 
 cate it, and became its open opposers when the union of the 
 Old School and Isew School denominations was consummated. 
 Right or wrong the N'ew School branch was regarded as hold- 
 ing many heterodox doctrines, as well as being very loose in 
 discipline. 
 
390 HISTORY OF THE 
 
 CHAPTER XXA^III. 
 
 THE WAR — Its Causes — Results — State of the Country — Institutions of the As- 
 sociate Reformed Church — Erskine College — Foreign Missions — Theological 
 Seminary — Christian Magazine of the South — Erskine Miscellany — Due West 
 Telescope — Associate Reformed Presbyterian — Due West Female College. 
 
 At the general election in the autumn of 1860, Abraham 
 Lincoln, of Illinois, was chosen President of the United States. 
 This was the proximate cause of what, with propriety, is called 
 the civil war. The real causes of that event Avere many and 
 complicated. It would perhaps be safe to say that the princi- 
 pal cause was slavery. For a period of half a century the opin- 
 ions of the two great sections of the United States had been 
 constantly verging toward ultraism with reference to the sys- 
 tem of slavery as it existed in the South. There was, in addi- 
 tion to the diversity of opinions respecting the institution of 
 slavery, a want of agreement in opinion respecting the import 
 of the National Constitution. One party held that the States 
 are subordinate to the general government, and that the union 
 of the States is indissoluble. Another party held that the sov- 
 ereignty of the nation is lodged, not in the general govern- 
 ment, but in the individual States ; and that the compact en- 
 tered into between the several States is only voluntary, and, 
 consequently, not indissoluble. There were several other causes 
 wdiich served to foster the alienation of feeling produced by 
 the discussion of the main questions at issue. Among these 
 may be mentioned the 31issouri Agitation of 1820-21 ; the Nul- 
 lification Ads of South Carolina, in 1832; the Annexation of 
 l^exas in 1845, and the Kansas-Nebraska Bill of 1854. 
 
 In addition to the above causes of the rupture, it may be 
 mentioned that from 1850 to 1860, to say nothing of the pre- 
 ceding and succeeding years, the country was overstocked with 
 third-rate politicians. Statesmanship of the first order, and 
 genuine patriotism had been forced to retire into obscurity, and 
 
ASSOCIATE PRESBYTERY, 391 
 
 the management of the public aliairs of the countiy had been, 
 by a fatal necessity, entrusted largel}' to ambitious, not to saj' 
 unprincipled, demagogues. 
 
 The election of Abraham Lincoln was followed b}" a Con- 
 •vention of the people of South Carolina. This Convention 
 met in the city of Columbia, on the 17th of December, 1860; 
 organized, and on the same day adjourned to Institute Hall, in 
 the citj' of Charleston. Here, on the 20th, was passed an Or- 
 dinance by which all compacts previously entered into between 
 the State of South Carolina and the" other States constituing 
 the United States of N^orth America were dissolved, and the 
 independent sovereignty of the State of South Carolina boldly 
 asserted. 
 
 Other States followed the example of South Carolina ; the 
 Confederate government was organized, and the two great 
 sections of the country began in earnest to make preparations 
 for the conflict. 
 
 The first gun was fired on Fort Sumter, at lialf-past four 
 o'clock, on the morning of the 12th of April, 1861, from a 
 South Carolina battery. The first blood shed was on the 19th 
 of the same month. AVhile the first regiments of volunteers, 
 sent by Massachusetts, were passing through the city of Balti- 
 more, on their way to the national capital, they were fired upon 
 by the citizens, and three men killed. 
 
 "When the civil war began, the American people were, to all 
 human appearances, in a prosperous condition ; bat the}^ were 
 restless and unhappy. When it closed, in 1865, they were 
 neither happy nor prosperous. The South was poor. Her 
 fields had been neglected ; her villages, towns and cities had 
 been desolated, and the hearts of her people were draped in 
 grief. The land was full of widows, and parents were without 
 sons. 
 
 For four long 3'ears hideous war had dipped his feet in the 
 blood of the slain, and gorged his cruel eyes on the mangled 
 bodies of the dead. The plow was beaten into a sword, and 
 'the pruning hook into a spear, and the nation learned nothing 
 but war. The teacher and his pupils laid aside their books, 
 and buckling on the panopy of the martial field, hastened to 
 the bloody conflict. Schools, academies and colleges suspended 
 .operation, and the country for four years presented the appear- 
 
392 HISTORY OF THE 
 
 ance of one grand drill camp. The foundations of civil society- 
 were upturned, and the pursuits of domestic life languished 
 and died. Even the beasts of the field felt the shock. The 
 sanctuarj' of God was invaded, and the family altar torn down. 
 Iniquities abounded, and the love of many grew cold. 
 
 Upon nothing was the deleterious effects of the war more 
 visible than upon the church and her institutions. The gospel 
 of Jesus Christ is good news, because it jiroclaims glory to 
 God and peace to man. To his blood-bought people the Saviour 
 bequeathed, in his will and testament, peace. " My peace," he 
 says, "I give unto you." This is their inheritance. The di- 
 rect tendency of the gospel is to banish war and establish peace;, 
 and the proper effect of war is to banish the gospel. When, 
 in 1861, the civil war began, the church in the United States 
 was apparently in a flourishing condition. The various de- 
 nominations were exerting over the masses a seeming salutarj-, 
 moral and religious influence. In numerical strength the church 
 was growing, but practical godliness was certainly not one of 
 the prominent features of the American people. In fact, the 
 whole nation was morally diseased. By the mass of the peo- 
 ple God's law was disregarded, and, in many sections, the 
 church had been thoroughly Americanized, and made to con- 
 form to the worldly notions of the multitude. 
 
 The civil war is convincing proof that the American people 
 were not fully under the power of Christianity. 
 
 In 1861 the Associate Eeformed Synod of the South was,_ 
 like other Christian denominations, apparently in a growing 
 condition. Erskine College had been endowed, and the num- 
 ber of students in attendance were greater than at any previous- 
 time. The number of candidates for the ministry was annu^ 
 ally increasing and new fields of usefulness were opening up in 
 all sections of the broad land. When the war ended the en- 
 dowment funds were all, or nearly all, gone. They perished in 
 the general wreck. At an early period during the war the 
 doors of the college were closed. The young men of the conn- 
 try had gone to the tented field. The theological seminary ex- 
 perienced a similar fortune. The picture was sad. 
 
 The church of God, however, is built upon a sure founda- 
 tion. The life of its individual members is hid with Christ, 
 and for the accomplishing of the grand purposes of redeeming. 
 
ASSOCIATE PRESBYTERY. 393 
 
 love, God will control all things, even the wrath of the wicked. 
 It is not, b}' any means, uncomnion that God brino-s light out 
 of darkness, turns the counsel of an Ahithophel into foolish- 
 ness, and makes what is by men meant for evil a real good. 
 
 The prosperity of the different branches of the Christian 
 church in the South since the close of the civil war has been 
 equal to that of any previous period. In fact, it may be said 
 that Protestantism lias been enjoying, during the whole period 
 of seventeen years, a time of refreshing from the presence of 
 the Lord. 
 
 This is certain!}- true of the Associate Reformed Synod of 
 the South. A simple statement of the work undertaken and 
 accomplished by the Associate Reformed Synod of the South 
 since April, 1865, will demonstrate both the actual and com- 
 parative prosperity of the denomination. The present condi- 
 tion of the Associate Reformed Synod of the South cannot, we 
 suppose, be more clearly presented to view than by an exami- 
 nation into the actual conditions of its various institutions and 
 enterprises. In performing this task we begin with Erskixe 
 College. 
 
 That the present condition of this institution may be under- 
 stood, we must take into consideration its condition at the 
 close of the war. One short sentence is sufficient to state this. 
 When Gen. Robert E. Lee surrendered, on the 9th of April, 
 1865, ErsKine College was dead. Its endowment was nearly 
 all swept away, and the people to whom it belonged were, in 
 common with the rest of their fellow-citizens, miserabh' poor. 
 The buildings and libraries belonging to the college and to the 
 two literary societies remained. Everything else Avas gone. 
 
 At the annual meeting of the Synod of the Associate Re- 
 formed Church in Septenfber, 1865, measures were adopted for 
 the revival of the college. The feeling prevailed throughout 
 the church that it was necessary to the successful prosecution 
 of the proper work of the denomination. Without at once 
 seeing the way clear toward the support of the institution in 
 its work, on account of the general exhaustion of the country 
 and almost universal bankruptcy of the citizens, it was never- 
 theless resolved to go forward. President Patton had returned 
 to take charge of another institution, and Professor Kennedy 
 had been transferred to the Due West Female Colleo;e. Rev. 
 
304 HISTORY OF THE 
 
 Dr. R. C. Grier, who had for a time been placed at the head of 
 the Theological Seminary, was again made President of the 
 College, and the other members of the faculty continued in 
 their respective places. The facult}' then consisted of Rev. Dr. 
 R. C. Grier, president, and Revs. Drs. J. P. Pressley and AV. 
 R. Hemi^hill, Rev. J. N. Yonng and J. F. Lee, professors. 
 
 This faculty continued the exercises of the college amidst 
 the difficulties and discouragements that met every enterprise , 
 "both ecclesiastical and secular, during the years iminediateh' 
 succeeding the war. To revive the spirit of education, with 
 all the memories of the late disastrous struggle fresh in 
 mind, and the ^loverty ot" a Avell-nigh ruined country, was an 
 arduous task. How far the task was perf )rmed the subsequent 
 history of the college must reveal. 
 
 To place the matter of education more entirel}' in the hands 
 of the church, the faculty of the college, in 1867, all resigned. 
 This opened the way for a new organization. At the meeting 
 of Synod of that year an election, was entered into and resulted 
 <as follows: Rev. R. C. Grier, D. D., President; Rev. J. P. 
 Pressley, D. D., Professor of Greek ; Rev. E. L. Patton, Pro- 
 fessor of Latin ; Rev. J. ^N". Young, Professor of Mathematics 
 and iSTatural Sciences, and William Hood, Professor of Belles 
 Lettres and History. Drs. Grier and Pressley, and Rev. Young 
 proceeded immediately to take charge of the departments as- 
 signed them by the action of Sj'uod. Prof. Patton, having at 
 tliis time charge of another institution of learning, declined 
 his appointment. Prof. Hood, so soon as his term of service as 
 Treasurer of South Carolina expired, took the position assigned 
 him. At the next annual meeting of Sj'nod the vacancy in the 
 department of Latin was filled by the election of Prof AV. S. 
 Lowry. * 
 
 "With the faculty thus organized the instruction and gov- 
 ernment of the college was conducted with an encouraging de- 
 gree of success until interrupted by the death of President 
 Grier, which occurred on the 30th day of Zslarch, 1871. This 
 event was recognized as a heavy blow on the college. Exalted 
 liopes were cherished of the rich harvest to be realized from 
 his high attainments and ripe experience. Dr. Pressley pre- 
 sided during the remaining portion of that collegiate year. 
 
ASSOCIATE PRESBYTERY. 395 
 
 At the meeting of the Synod of the same year, the Rev. "W. 
 M. Grier, D. D., son of the deceased president, was chosen to 
 fill his place. Xo other change occurred in the ranks of the 
 faculty for a period of six years, when they were again invaded 
 by the hand of death. The venerable James Pressle}'-, D. T>.* 
 died on the 30th day of March, 1877. 
 
 At the next ensuing meeting of Synod, Rev. E. L. Patton, 
 LL. D., was elected to fill the chair made vacant by the death 
 of Dr. Pressley, in the department of Greek. This position he 
 accepted and immediately took charge of the college classes in 
 this department, the duties of wliich he has discharged with 
 marked ability and eminent success. At the meeting of Synod 
 in 1880, Prof. J. X. Young tendered to S\'nod the resignation 
 ■of his professorship, which being accepted, he was requested to 
 continue in his department for another 3'ear, or until a successor 
 could be secured. The board of trustees were also directed to 
 proceed at an early da}' to make the election of a professor for 
 this department. In obedience to this order, at a meeting 
 called soon after, John H. Miller, of Alabama, was chosen ; but 
 he not wishing to enter upon the dutiesof his ofiice immediately. 
 Prof. Young continued in the position until July 1st, 1881. On 
 his retiring there was severed the last link that bound the past 
 to the present, lie alone remained of the original faculty, 
 having been associated with those self-den3'ing and devoted 
 men with whom the conception of the college originated, and 
 who shared freely of the burden and heat of the day in found- 
 ing it, and promoting its early growth, and who has at all times, 
 during an extended period of forty years, labored for its wel- 
 fare and prosperity. In 1882, Prof. Patton tendered his resig- 
 nation of his professorship in Erskine College, in order to ac- 
 cept the chair of Ancient Languages in South Carolina Uni- 
 versity. 
 
 The present (1882) faculty of the college is composed of the 
 following members : 
 
 Rev. W. M. Grier, D, D., President and Professor of Moral 
 and Mental Science; William Hood, Professor of Belles Lettres 
 and History; William S. Lowrj', Professor of Latin; J. H. 
 Miller, Professor of Mathematics and ISTatural Science, and J. 
 I. McCain, Professor elect of Greek. 
 
396 HISTORY OF THE 
 
 The 11 umber of students in Erskine College since the reor- 
 ganization after the close of the war has not been as great as 
 during the period preceding the war. This may be accounted 
 for, no doubjt, by two facts. One of these is the increase of de- 
 'nominational colleges in the State of South Carolina and adja- 
 cent States ; thus in the matter of education denominational 
 lines are more closely drawn. The other is the very general 
 want of means, in consequence of which many are unable to 
 enjoy the advantages of a liberal education. 
 
 FIXANCES OF THE COLLEGE. 
 
 The effort to endow the college, which commenced about 
 1854, and in which Rev. W. R. Hemphill, D. D., was a princi- 
 pal actor, assisted by Rev. J. C. Chalmers and others, was so 
 ^ar successful that in 1864 tiie treasurer's report states the ag- 
 gregate fund at seventy five thousand dollars. Of this sum 
 about fifty thousand consisted of Confederate bonds and securi- 
 ties and personal notes given by subscribers to the endowment 
 fund. The former, of course, were worthless at the close of 
 the war, and the latter, being some twelve thousand dollars, 
 yielded but a trifling amount owing to the general inability of 
 the subscribers to meet their obligations. Thus the endow- 
 ment fund which had risen to an amount sufficient to meet the 
 ordinary expenses of the college was, by these losses and the 
 failure of two banks in which tlie college owned stock, reduced 
 to an available fund of not more than fifteen thousand dollars. 
 On a portion of this balance of tiie endowment fund that had 
 escaped tlie general wreck there was the accumulated interest of 
 several years. This accumulated interest furnished valuable aid 
 in sustaining the college during the period intervening between 
 September, 1865, and 1869. At the meeting of Synod in Sep- 
 tember, 1867, it was resolved, on certain conditions, to raise a 
 temporary endowment, according to the plan recommended by 
 the committee on the college, viz: ♦ 
 
 That an association be immediately formed of two hundred or more persons, 
 who shall each agree to pay twenty dollars annually for five years; every mem- 
 ber of said association being entitled to tuition for one student for every twenty 
 dollars so paid. * * * This scheme shall go into operation so soon as two 
 hundred names shall have been obtained, the tuition to be enjoyed as the money 
 is paid. 
 
 For the prosecution of this scheme Dr. Hemphill was put in 
 charse. His efforts were crowned with success. Hence the 
 
ASSOCIATE PRESBYTERY. 397 
 
 pecuniary wants of the college for the five years immediately 
 succeeding September, 1867, were satisfied Ijy the scheme known 
 as the '■'■ five year endowmrMt." 
 
 With the termination of the five year endowment it was re- 
 solved by Synod to undertake the work of raising an endowment 
 fund of one hundred thousand dollars, by installments of ten 
 thousand per year for ten years, and that the said sum should be 
 retained and perpetuated as, a standing fund, the interest of 
 Avhich alone was to be used in the current expenses of the college. 
 It is due to truth to state that the sum contemplated b}' this 
 resolution was not fully realized. The one hundred thousand 
 dollars has not yet been reached, yet bj' the treasurer's report 
 to the Board of Trustees at the last annual meeting, the fund 
 presents respectable proportions — in the aggregate seventy- 
 eight thousand five hundred dollars. Of this amount, how- 
 ever, sixteen thousand six hundred dollars consists of notes 
 given by the subscribers to the endowment fund, and are yet 
 to be collected. Should this sum be collected without heavy 
 loss, the pecuniary su})p(:)rt of the college will, by judicial 
 management, be assured. 
 
 We may safely regard the present condition and prospects of 
 the college as liopel'ui. Though not rich in funds, yet possess- 
 ing a moderate suppl}'. Although not crowded with students, 
 yet having enough to accomplish an important work for the 
 church and the world. 
 
 In view of the object for which Erskine College was founded 
 and for which it has been sustained, we conclude that the great 
 want is a more full recognition of the church's obligation, not 
 simply to contribute of her money when needed, l)ut more 
 es[)ecially to devote her sons, that the}' nja}^ be in the way of 
 training for the service of God in the gospel ministry or other 
 useful occupations among the educated. 
 
 The growth and prosperity of the Associate Reformed Synod 
 of the South since the close of thq war may also be learned by 
 a review of its 
 
 FOEEIGX MISSIONS. 
 
 The efforts of the Synod in its attempt to engage in foreign 
 missionarj^ labors previous to the civil war have been stated 
 elsewhere. They need not be repeated. It is sufficient to state 
 that after the failure, in 1853, of the African Mission, the sub- 
 
398 HISTORY OF THE 
 
 ject of foreign missions ceased for a number of years to be- 
 considered in a formal way b}^ the Synod. The way to^engage 
 in foreign missions seemed to be blocked by the providpuce of 
 God. Immediately prior to the breaking out of the war, the 
 subject was again revived. The war came on and we hcai" no 
 more of the missionary spirit until 1872, at which time the 
 Synod raised a committee, whose duty it was to ascertain the 
 amount and condition of the Foreign Missionary Fund, to in- 
 quire into the practicability of the enterprise and to call out 
 candidates. That committee was subsequently erected into a 
 board of foreign missions. 
 
 The Synod, at its next meeting (1873) at Mount Zion, Mis- 
 souri, resolved, if possible, and that without delay, to thrust a 
 missionary into the foreign field; and, as auxiliary to that end, 
 the committee were instructed to address a letter to the 
 churches to inform them of the purposes of Synod, and to 
 elicit in them an evangelical spirit. This order was obeyed. 
 
 At the meeting at Hopewell, Maury count}^, Tennessee (1874), 
 two schemes or methods of conducting the mission were dis- 
 cussed — the cooperation scheme and the independent. By the 
 first it was proposed to cooperate with the United Presbyterian 
 Church in Eg3q:)t — by the second, to select an entirely new field 
 unoccupied by any church. The first was adopted, but not 
 without an invitation by the United Presbyterian Church to 
 work with them. Xcar the end of the year 1874, Miss Mary 
 E. Galloway, of Due West, S. C, a ladj' of piety and of fine 
 accomplishments, offered her services to the Board of Foreign 
 Missions, which offer was promptly accepted, and preparations 
 were forthwith made for her departure. After several vale- 
 dictor}^ meetings were held at Due West and elsewhere, she 
 took her departure from home and friends for Egypt, on the 
 28th of January, 1875, via IsTew York, Liverpool and the over- 
 land route across the continent, landing at Alexandria early in 
 March. Her first attention, of course, was directed to an ac- 
 quisition of the language of the country .(Arabic), and that 
 necessitated her being for a time at certain localities, such as 
 Alexandria, Ramleh and Cairo. Her marriage with the Rev. 
 John Giffen, of the United Presbyterian Mission in Egypt, the 
 following year, brought her more immediately into contact Avith 
 that mission, and to some extent fiicilitated her efforts in the 
 
ASSOCIATE PRESBYTERY. 31IU 
 
 missionary work. Having good linguistic ability, she was not 
 long in acquiring a knowledge of the Arabic, and consequent- 
 ly not long in being initiated into her mission work. Her 
 points of labor were Alexandria, Ramleh, Cairo, Mansoura and 
 Osioot, or Assyoot, but chiefly at the latter place, in a college 
 of the United Presbyterian ^Mission. 
 
 Having broken down with her arduous labors and the de- 
 bilitating effects of the climate, she last year, 1881, accom- 
 panied by the Rev- John Giffen, resorted to the north of Italy 
 for a few- months. Jieing somewdiat improved, she returned to 
 Egypt, but did -not live to see the end of the year. She died 
 at Cairo, on the 16th of October, leaving a husband and three 
 children. So much for Egyptian mission. 
 
 The Synod having resolved, in 1878, to establish a mission in 
 Mexico, the Rev. Neill E. Pressley offered his services, which 
 were accepted. After a correspondence with the missionaries 
 of other denominations in that country as to the most eligible 
 points for establishing missionary stations, the board despatch- 
 ed Mr. Pressley and family, in December, 1878, to the city of 
 jMexico, where he remained some ten months in acquiring a 
 knowledge of the Spanish language. In concert with the mis- 
 sionary himself the board selected Tampico, on the Gulf coast, 
 as our station, to which Mr. Presslc}^ repaired in December, 
 1879, where he yet remains, operating at first under many 
 discouragements, but now with some success. 
 
 The present condition of the Associate Reformed Synod of 
 the South may be safely estimated by the condition of the 
 
 Theological Seminary. 
 
 Xearlj' all the Christian denominations in the w^orld regard 
 a theological school as necessary in order to the effective ac- 
 complishment of their work. No one who will give the sub- 
 ject a moment's serious thought, will deny that some training 
 is necessary in order to prepare an individual for the efficient 
 vrork of the gospel ministry. The individual whom we may 
 reasonably expect to succeed as a preacher of the gospel must 
 be endowed by nature with certain intellectual abilities, and 
 those abilities must be cultivated and developed. Without 
 piety and the call of God to the work, no man dare, with im- 
 punity, engage in the official w^ork of preaching the gospel. 
 
400 HISTORY OF THE 
 
 However essential piety may be to the minister of the gospel, 
 this, of itself, is not enough. Xo one will claim that it is the 
 duty of every pious individual to administer the sacraments 
 and discharge the many other duties which none deny God has 
 assigned to ministers of the gospel. Such a theory l)ears the 
 marks of glaring absurdity upon its face. Piety and the call 
 of God to the work, it is admitted, are absolute prerequisites to 
 the individual who would engage in preaching the gospel. In 
 addition, however, to this, a correct and extensive knowledge 
 of the Scriptures and of human nature are necessary. This 
 knowledge can be acquired only by long and close study and 
 accurate observation. Xo man is born with an intuitive 
 knowledge of the Scriptures. God gives His people the illumi- 
 nation of the Holy Spirit ; but the illumination of the Holy 
 Spirit goes no farther tlian the ^Vord of God. Xo new facts 
 are revealed by the S])irit. The truths revealed in the Scrip- 
 tures are, by the illuminating influence of the Holy Spirit upon 
 the mind, disclosed and made known. This revelation, how- 
 ever, comes not miraculously^, but in the use of the means of 
 <Tivine appointment. Such being the case, some human train- 
 ing is necessary in order to be able to discharge successfully 
 and with the divine approbation the official work of a minister 
 of the gospel. 
 
 AVith such convictions of duty the fathers of the Associate 
 Presbytery in Scotland, of the Associate Presbyter}-, of the 
 Associate Reformed Synod, and of the Reformed Synod in 
 America each set about at an early period to found, equip and 
 maintain a theological seminary. The Associate Reformed 
 Synod of the South followed their example in this particular. 
 Drs. John Hemphill and John T. Presslev were the first pro- 
 fessors. After the death of the former and removal of the lat- 
 ter, the work of training candidates for the gospel ministry 
 was entrusted, in part, b}' the presbyteries to pastors. Those 
 not studying under their pastors repaired generally to the theo- 
 logical seminaries of the Xortli and Xorthwest. 
 
 When Erskine College was founded, the theological seminary 
 was removed to Due West. Dr. E. E. Pressley was elected 
 President of the College and Professor of Theology ; and al- 
 though he resigned the presidency of the college in 184G, his 
 connection with the tlieological seminary continued until the 
 time of his death, in 1860. 
 
ASSOCIATE PRESBYTERY. 401 
 
 In 1840, Dr. James F. Pressley was elected Professor of Lan- 
 guages in Erskine College, and " to take part in the theological 
 ■department." In 1847, Dr. R. C. Grier was elected President 
 ■of Erskine College, and, in 1848, Dr. AY. P. Hemphill was 
 chosen Professor of the Latin Language. 
 
 The various labors and duties of the theological professors 
 were performed by these men, in addition to their college du- 
 ties, from the time of their connection with Erskine College 
 until everything was thrown into confusion by the war. Dr. 
 E. E. Pressley was Professor of Hebrew; Dr. James P. Press- 
 ley was Professor of Didactic and Polemic Theoloi^y ; Dr. P. C. 
 Grier was Professor of Biblical Literature and Criticism, and 
 Dr. W. R. Hemphill was Professor of Ecclesiastical History. 
 
 When, after the close of the war, Erskine College resumed 
 operation, the theological seminary was revived, and continued 
 to do its work after the same general plan which had been 
 adopted many years hcfore. 
 
 The number of students for a number of j'ears was small. 
 This was not strange. 
 
 At the meeting of the Synod, in 1869, the Committee on 
 the Theological Seminary made the following recommendation, 
 which was adopted, viz. : 
 
 " That Dr. R. C. Grier and James P. Pressley devote a portion of their labors 
 to the theological department, as formerly; and that Dr. James Boyce be elected 
 permanent professor, and that they divide the labors among themselves for the 
 present. 
 
 It was not the will of the Head of the Church that this ar- 
 ransjement, wise and prudent as it apparently was, should be 
 of long continuation. Death invaded the faculty, and in less 
 than ten years Dr. Boyce was left alone. 
 
 The venerable Dr. E. E. Pressley died in 1860. He was not 
 spared to see the two institutions — Erskine College and the 
 Theological Seminary — which he assisted in founding, and for 
 whose growth and prosperity he labored for more than a quar- 
 ter of a century, torn to pieces by the bloody hand of war. 
 Drs. James P. Pressley and R. C. Grier were spared to see deso- 
 lation sweep over all the institutions of both Church and State, 
 :and then to see the return of peace. But in 1871, the Associate 
 
402 HISTORY OF THE 
 
 Reformed Synod of the South was called to mourn the loss of 
 Dr. Grier, and in 1877, Dr. J. P. Pressley was translated from 
 the church militant to the church triumphant. 
 
 Dr. Grier was in the prime of life, and in the midst of great 
 usefulness ; Dr. Pressley was full of years and worn out with 
 labors. 
 
 After the death of Drs. Grier and Pressley, Drs. W. M. 
 Grier and Revs. E. L. Patton and W. L. Pressley shared with 
 Dr. Boyce thelaboi-s of the Theological Seminary. Such is the 
 present arrangement. 
 
 There is no more correct way to judge of the intrinsic worth 
 of any institution than by the results which it has accom- 
 plished. If we estimate the worth of the Theological Semi- 
 nary of the Associate Reformed Synod of the South by what it 
 has done and is doing, it will compare favorably with any 
 similar institution in the land. It is true there is no massive 
 structure which is called the Seminary building; there is no 
 library with its several hundred thousand volumes ; there are not 
 professors' houses richly furnished, but there is everything that 
 is absolutely necessary to the acquiring a correct and thorough 
 knowledge of the Scriptures. It may be said without boasting 
 that the young men who have graduated from Erskine College 
 and studied theology in the Theological Seminary at Due West 
 since the close of the war, will compare favorably with those 
 who have been educated in other literary colleges and theologi- 
 cal seminaries. 
 
 About forty years ago the Associate Reformed Synod of the 
 South began the publication of a religious periodical — The 
 Christian Magazine of the South. The first number was issued 
 from the press in January, 1843. After a successful career of 
 nine years the Christian Magazine and Erskine Mi'scellang, 
 which was begun in 1850, were consolidated. After a few 
 3^ears the name Erskine Miscellany was exchanged for '• Tne 
 Due West Telescope." During the war the Telescope, forced by 
 surrounding circumstances, suspended publication. Shortl}^ 
 after the restoration of peace, its publication was resumed with 
 the more significant and appropriate name, '•''Associate lieformed 
 Presbyterian" The Christian Magazine of the South, during its 
 
ASSOCIATE PRESBYTERY. 403 
 
 existence, and the Erskine Miscellany ^ after the consolidation of 
 the two publications, have ever been regarded as the organs of 
 the Associate Reformed Synod of the South. 
 
 The Associate Reformed Presbyterian is simply a continuation 
 of the Due West Telescope^ and the Due West Telescope was sim- 
 ply a continuation of the Erskine Miscellany. 
 
 Dr. James Boyce, as editor and proprietor, began the pub- 
 lication of the Christian Magazine of the South in January^ 
 1843, and continued in that capacity, without interruption, for 
 a period of nine years ; the last number being issued from the 
 press in December, 1851. 
 
 Dr. John I. Bonner was connected with the Associate Re- 
 formed Presbyterian from the time of its founding until the 
 time of his death, in April, 1881. At lirst there were asso- 
 ciated with him Drs. J. 0. Lindsay and W. R. Hemphill, but 
 for many years Dr. Bonner was sole editor and proprietor, and 
 under liis immediate supervision tlie paper was published. 
 
 After his death Rev. Dr. W. M. Grier and Mr. J. B. Bonner 
 
 became proprietors of the Associate Reformed Presbyterian — Dr. 
 Grier being editor in connection with Dr. Boyce and Professor 
 Patton as associate editors. The paper is now (1882) in its thir- 
 tieth year, having suspended publication during and imme- 
 diately after the close of the war for about two years. 
 
 DUE WEST FEMALE COLLEGE. 
 
 About the year 1859, or perhaps earlier, a few individuals in 
 and near the village of Due West, and generally in connection 
 with the Associate Reformed Church, conceived the idea of 
 founding an institution in which females might be thoroughly 
 educated. Sufficient funds were raised, and in the fall of 1859 
 the organization was completed. The first session o^Dcned on 
 the second Monday of January, 1860, and in December of the 
 same year a charter was obtained. The name Due West Fe- 
 male College was given it. 
 
 Its first faculty consisted of the following persons : Rev. J. 
 I. Bonner, D. D., president ; Rev. J. Galloway, Miss E. Mc- 
 Querns, and Miss Sallie McBride. 
 
404 HISTORY OF THE 
 
 Dr. Bonner remained in the position of president until his 
 death in April, 1881. Miss McQuerns is still connected with 
 the college, though she has passed her four-score years. 
 
 It will thus be seen that the college has been in existence 
 more tlian twenty years. From the very first day of its life it 
 has aimed to do good, faithful work, and the public apprecia- 
 tion of the institution, as measured by its full attendance, is 
 the very best evidence of its success in carr3'ing out this, the 
 original plan and purpose of its founders. 
 
 The college has no denominational connection whatsoever. 
 It is the property of a few individuals who have put their 
 means into it, not so much for the pecuniary reward which 
 they may reap from tlie investment, but as meeting a felt want 
 and as an agency for good in the general elevation and cultiva- 
 tion of societ}'. 
 
 The institution has no endowment, but lives from its tuition 
 charges. lis course of study has been gradually enlarged until 
 now it embraces all those branches included in institutions of 
 the first rank. The college has been particularly fortunate in 
 its teachers. These iiave been earnest, capable and efficient, 
 and tlioroughly devoted to their work. 
 
 The college building is of brick, large and commodious. The 
 grounds are tastefully laid off in walks, and are every way in- 
 viting. 
 
 The patronage of the institution has embraced every State 
 from Ohio to Texas, though it is mainly confined to four or 
 live of the South Atlantic States. 
 
 It should be mentioned that the college has received hand- 
 some gifts from the late Col. D. O. Hawthorne, of Abbeville 
 county, S. C, and the late Mrs. Ann I. "Wallace, of Kentucky. 
 Prof. Frederick Smith, who died in the service of the institu- 
 tion as music teacher, willed to the college some twelve hundred 
 dollars of his estate — eleven hundred dollars of this was to bo 
 a permanent fund, the interest of which only was to be used. 
 
 During the twenty-two years' life of the college it has sent 
 out over two hundred graduates. 
 
 It would be a great omission from this brief statement if 
 there were no special mention of the work of Dr. Bonner in 
 promoting the success of the college. He gave to it his un- 
 
ASSOCIATE PRESBYTERY. 405 
 
 wearied energ}', his great business tact and his superior admin- 
 istrative ability. He made the college what it is. During the 
 long period of his presidency he was ever devising new schemes 
 for its steady growth and its wider usefulness. When called 
 away from his earthly labors he left the institute established 
 in public favor and with every promise of continued success. 
 
 The faculty at ];)resent (1882) consists of the following per- 
 sons : 
 
 President — Mr. J. 1\ Kennedy, A. M. 
 
 Vice-PrincqKds — Miss Kate P. Kennedy, Mrs. L. M. Bonner. 
 
 Teachers — Miss E. McQuerns, Miss J. V. Le Gal, Miss L. J. 
 Galloway, Miss S L. Miller, Miss E. L. Pressley, Miss M. E. 
 Hood. 
 
406 HISTORY OF THE 
 
 CHAPTER XXIX. 
 
 CONCLUDING CHAPTER— Faith and Practice of the Associate Reformed 
 Church — Denominational Standards — The Multitude Always Wrong — The 
 Constitution of the Church is the Bible — Men Do Not Agree in its Interpre- 
 tation — Creeds Necessary in Order that there may be Harmony — Divisions 
 in the Church to be Deplored — Christian Denominations Duty Bound to Pub- 
 lish their Creeds — Power of Ecclesiastical Courts — Administrative not Legis- 
 lative Bodies — Dr. Samuel Miller Quoted — Creed of the Associate Reformed 
 Church — Of the Synod of the South — Judicial Acts Passed by the Old Asso- 
 ciate Reformed Synod — These Acts Never Repealed — Still in Force in the 
 Associate Reformed Synod of the South — These Acts Endorsed by the Asso- 
 ciate Reformed Synod of the South in 1848— Tract of 1871 Quoted—Psalmo- 
 dy and Communion the Distinctive Features of the Associate Reformed 
 Synod of the South. 
 
 In this concluding chapter it is proposed to give a plain 
 statement of the faith and practice of the Associate Reformed 
 Synod of the South. This we conceive to be due to the Synod 
 itself, to the Church universal, to those branches of the Church 
 universal which in doctrine, form of government and mode of 
 worship, closely resemble the Associate Reformed Synod of the 
 South, and such information, we suppose, is due to the world. 
 
 In judging of the orthodox}^ of a Christian denomination 
 we are laid under the necessity of examining into the faith 
 and practice of that denomination as contained in its standards 
 and various judicial testimonies. By these it must be tried. 
 Large numbers give a Christian denomination apparent strength 
 and influence, but unfortunately, for near six thousand years 
 the multitude of the human family have ever embraced a false 
 creed, and spent their days in practising rites and ceremonies 
 interdicted by nature and condemned by God's "Word. 
 
 The constitution of every Christian denomination undoubt- 
 edly is the Bible. All those who reject the Bible as a rule of 
 faith and practice thrust themselves beyond the pale of Chris- 
 tianity, and may be classed with pagans. There is, however, 
 such a thing as adopting in theory the Bible as a rule of faith 
 and practice, and at the same time giving it such interpreta- 
 
ASSOCIATE PRESBYTERY. 401 
 
 tioiis ns strip it of all its heavenly authority. Such being the 
 €ase, wise and good men for many centuries have regarded 
 ■creeds and confessions as a necessity. In other words, that 
 there may be harmony in doctrine and uniformity in worship, 
 the great majority of the most devout Christians regard the 
 adoption of a creed formulated by men as essential. It is not 
 claimed for these creeds or confessions, that they are Scripture, 
 but that they are an exhibition of the doctrines taught in the 
 Scriptures. They are summaries of divine trutli expressed in 
 human language, and are regarded b}^ those adopting them as 
 being agreeable to and founded upon the Word of God. 
 
 All true Christians in ever}' part of tlie world adopt the Bible 
 as the "Word of God and the only rule of faith and practice, but all 
 true Christians do not agree in their interpretations of the Bible. 
 They do not agree as to what the Bible does teach on some 
 important doctrines and practices. In these disagreements 
 they are, we may suppose, honest, but this does not prevent 
 the want of harmony. All Christians agree that the Bible 
 teaches that baptism is one of the sacraments of the New Tes- 
 tament Church, but there is great disagreement among Chris- 
 tians as to the manner in which the ordinance of baptism shall 
 be administered, and to whom it shall be administered. Ana- 
 l)aptists and pedo-Baptists cannot worship together statedly 
 and organically in harmony. The same may be affirmed of 
 Calvinists, Arminians, Pelagians, Arians and Socinians. There 
 are many things which prevent these from being organically 
 ■one. Their separation ma}' be and is to be deplored, but their 
 union would convert the visil)le church into a Babel of intol- 
 erable confusion. That truth may be preserved and propa- 
 gated and error suppressed, creeds and confessions are in the 
 present condition of the church necessary. Not only so, but it 
 is the duty of every Christian denomination to publish to the 
 world its creed. This is a duty which each denomination owes 
 to the church militant, and it is a duty that it especially owes 
 to those over whom God, in His holy providence, has given it 
 oversight. It must, however, be kept steadily in mind that 
 these creeds and confessions are not in themselves laws or legis- 
 lative enactments. This they do not claim to be. Ecclesias- 
 tical courts, no matter by what names they may be called, are 
 not legislative bodies. They have no authority to make laws; 
 
408 HISTORY OF THE 
 
 their powers and prerogatives are only administrative. The 
 Bible, and the Bible alone, is the law bookof the church. "A 
 Creed or Confession of Faith," in the language of Dr. Samuel 
 Miller, of Princeton, "is an exhibition in human language of 
 those great doctrines which are believed by the framers of it 
 to be taught in the H0I3" Scriptures." 
 
 When the Associate Reformed Synod was organized, in 1782^ 
 it declared that it adopted as its creed the Westminster Con- 
 fession of Faith, except certain sections which were reserved 
 for future consideration. These sections were considered,, 
 amended and, in 1799, adopted. Previous, however, to this 
 time a number of acts were passed b}' the Synod. These acts 
 were not repealed on the adoption, in 1799, of the Confession 
 of Faith, but remained in full force. 
 
 The principal acts passed by the Old Associate Reformed 
 Synod were the following, viz: (1.) An Act concerning Judi- 
 cial Testimonies ; (2.) An Act to amend the Constitution of 
 the Associate Reformed Synod : (3.) An Act concerning the 
 religious connections of the Synod; (4.) An Act concerning 
 the imputation of the righteousness of Christ ; (5.) An Act 
 concerning the covenant of works, in the relation it hatli to 
 unbelievers ; (6.) An Act concerning the frequent administra- 
 tion of the Lord's Supper ; (7.) An Act concerning Psalmody; 
 (8.) An Act concerning faith and justification; (9.) An Act 
 concerning the kingl}- authority of the Lord Jesus. 
 
 These act were never repealed, but remained a part of the 
 creed of the Old Associate Reformed Synod during its exist- 
 ence. They were retained by the General S3'nod, and in 1848, 
 they were, by the authority of the Associate Reformed Synod, 
 republished with this endorsement and explanation : 
 
 "We do not consider these testimonies as new articles of our Confession; 
 but are elucidations, and more full declarations of some doctrines contained in 
 our received standards, and a testimony against the contrary errors. These be- 
 ing judicial decisions, will serve also to guide the judgment in matters of con- 
 troversy." 
 
 In 1871 the Associate Reformed Synod of the South, after- 
 mature deliberation, adopted the following : 
 
ASSOCIATE PRESBYTERY. 400 
 
 SUMMARY OF DOCTEIXES. 
 
 I. There is a God, the Maker and Upholder of all things, the Moral Governor 
 and Judge of the world. 
 
 II. Man is a dependent creature, endued with a rational and immortal soul. 
 and it is his highest honor and happiness, as well as his bounden duty, to know 
 God, to love, honor and obey Him supremely, and so make His glory his chief 
 end. Though at first created holy and happy, he is now a fallen creature, and 
 in need of salvation. 
 
 III. The light of nature is iusuflScient to give man that knowledge of God and 
 of His will, which is necessary to salvation. 
 
 IV. God has given us a revelation of His mind and will, as we need, in the 
 ScBiPTUKES OF THE Old AND New TESTAMENTS, which are the word of God, fully 
 inspired, the only, the perfect and infallible rule of faith and duty, from which 
 nothing must be taken, and to which nothing must be added, either under pre- 
 text of tradition or of new revelation. 
 
 The Apocrypha is no part of the Sacred Scriptures. 
 
 We are to believe and obey the Scriptures, simply because they are the word 
 of God. Human reason is to be employed in tracing their evidence, and in in- 
 terpreting and applying them. 
 
 It is the right and duty of all to read the Scriptures, and therefore they are to 
 be translated into the vernacular tongues of all nations. 
 
 All controversies in religion are to be determined by an appeal to the Scrip- 
 tures; and by them are all religious doctrines and usages to be tried. 
 
 V. There is One only Living and True God; a pure, self -existent and invisi- 
 ble spirit, without body, parts or i^assions, infinite, eternal and unchangeable in 
 His being, wisdom, power, holiness, justice, goodness and truth; past finding 
 out, everywhere present, knowing all things, searching all hearts, almighty, all- 
 sufficient, absolutely sovereign, without failure accomplishing His will; perfect- 
 ly blessed, infinitely glorious, loving righteousness and hating iniquity; delight- 
 ing in mercy, and the great rewarder of all who diligently seek Him; yet inca- 
 pable of acquitting the wicked. 
 
 VI. In the unity of the Godhead there are thbee pebsons. the Father, the Son 
 and the Holy Spirit; the same in substance, and equal in power and glory, yet 
 distinguished by their peculiar names, their relations to one another, and their 
 order of operation, especially in the redemption of man — the Father purposing, 
 the Son procuring, and the Holy Spirit applying salvation. 
 
 VII. God did from all eternity of his sovereign pleasure, and by the most wise 
 and holy counsel of His own will, unchangeably ordain all things that come to 
 pass; yet in such a manner as not to be the author of sin, nor yet do violence to 
 the will of His creatures, who all act without constraint and according to their 
 own free choice. Nor does His decree set aside, but rather establishes, the use of 
 means as they are fixed as well as the end. Nor does it interfere with the im- 
 partial distribution of rewards and . punishments, inasmuch as it contemplates 
 that as every man acts voluntarily , so he shall be rewarded according to his 
 works. In other words, God from eternity, in perfect wisdom and righteous ■ 
 ness, and of His own sovereign accord, fixed the plan of that universe of things,. 
 
410 HISTORY OF THE 
 
 which, under Him, who worketh all thiagr. after the counsel of Hir. own will, 
 comes into being, determining to effect by His own positive agency what He 
 does actually thus effect, and to permit what He actually does permit, and to 
 limit and overrule just as He does actually limit and overrule. He is the effi- 
 cient cause of good only; evil He permit:-., limits and overrules for good; and 
 His agency in all this is according to an eternal plan freely conceived in His own 
 mind, and that plan is in perfect accordance with the voluntary agency of ra- 
 tional creatures, the operation of second causes, and the principle.? of impartial 
 justice. 
 
 God's decree fixes the eternal destiny of angels and men, but on principles 
 strictly just and benevolent. Good angels are predestinated to life, evil angels 
 to destruction. A part of our apostate race are. of the riches of God's grace, 
 predestinated to obtain life eternal through the mediation of Christ; while the 
 rest ai-e, for their sin. predestinated most justlj-. as all might have been, to ever- 
 lasting death. 
 
 VIII. Agreeably to His eternal plan. God did out of nothing, by His almighty 
 powei'. CREATE all things, very good, and angels and men holy and happy; and 
 agreeably to the same plan does, in a most holy, wise and powerful manner, up- 
 hold AND GOVEBN all things: so that nothing happens by chance, or without the 
 appointment or permission, or independent of the control of our heavenly 
 Father. 
 
 IX. Wiien God had created the first man. He entered into a covenant with 
 him. conmionly called the Covenant of Woeks. in which He generously prom- 
 ised life, not only to him, but to all his posterity with him, on condition of his 
 perfect obedience, at the same time forbidding him to eat of the tree of the 
 knowledge of good and evil, on pain of death. 
 
 Adam being a perfect and mature man, was most fit to be our representative; 
 and had he obeyed, our happiness would have been secured. The condition was 
 easy, and the prize momentous: but he. being left to his liberty, yielded to the 
 temptation of Satan and disobeyed God; and, being their progenitor and repre- 
 sentative, involved the whole race of mankind along with himself in condemna- 
 tion and ruin. 
 
 X. In consequence of this sad fall, all men are born under the curse, with un- 
 holy and depraved natures, prone to sin. into which they run as soon as they be 
 gin to act. subject to the wrath of God. to trouble, afliiction and death, and en 
 posed to endless jierdition. 
 
 XI. Thus fallen, we are unable to satisfy the justice of God for our sin, and 
 being whoUy disinclined, are utterly unable to turn truly and heartily from sin 
 to God: but are "dead in trespasses and sins." 
 
 XII. God, from all eternity, foreseeing our sin and misery, when He might 
 have left us all to perish, did of His own free grace, determine to save a count 
 less, yet definite numbar of our fallen race, chosen out of all ages and nations: 
 and for this purpose did enter into a covenant of grace with His Only -begotten 
 Son, appointed to be their Redeemer, in which He gave them to Him. that on 
 condition of His assuming their nature, and in it fulfilling the precept and en- 
 during the penalty of the violated law in their room. He might give unto them 
 ■eternal life. 
 
ASSOCIATE PRESBYTERY. 411 
 
 XIII. In accordance with this arrangement, the Etebnal Son of God be- 
 came Man, by taking to himself a true body and a reasonable soul — not by 
 the law of natural descent from Adam, but conceived by the power of the Holy 
 Ghost in the womb of the Virgin Mary, and therefore born without sin; and so 
 our Redeemer, the Loed Jesus Chkist, is, and forever continues to be, both 
 truly God and truly man, in two distinct natures and one person — the Mediator 
 between God and men ; our Prophet to teach us by His word and Spirit, the will 
 of God for our salvation ; our Priest to satisfy Divine Justice for our sins by the 
 sacrifice of Himself, and to make intercession for us; and our King to subdue 
 us to Himself, to govern us by His laws and the influence of His grace, and to 
 save us from all our enemies. 
 
 XIV. Having assumed human nature, our Redeemer did in it obey, suffer and 
 die IN the boom of sinful men as the surety of His elect, for the purpose of sat- 
 isfying Divine Justice for their sins, and thereby securing their salvation. 
 
 XV. The Lord Jesus Christ, as the surety of sinners, not only endured the 
 penalty, but also obeyed the precept of the broken law in the room of His peo- 
 ple. His suEETT eighteousness consists not only of His sufferings and death, 
 but also of His obedience. The former founds our release from punishment, 
 the lattei- our title to life. 
 
 This righteousness is the only ground of the sinner's justification before God. 
 The satiiifaction of Christ, being that of an Infinite Person, has infinite value 
 and efficacy, so that the chief of sinners can be pardoned and saved through 
 Him. 
 
 XVI. This righteousness of Christ is, by the commandment of God oar 
 Saviour, to be proclaimed and offered in the Gospel to all, with the assurance 
 that whosoever beUeveth shall be saved ; and this offer is a sure warrant to every 
 
 . sinner to accept Christ as his Saviour. 
 
 XVII. Justifying faith is receiving and resting on this offered righteousness 
 • of Christ, to the exclusion of all merit of our own. as the only ground of pardon 
 
 and acceptance with God; and this faith justifies not through anything merito- 
 rious in itself, but only inasmuch as by it we come to possess that offered right- 
 eousness which is imputed to every believer. " God imputeth righteousness 
 without works." " Christ is the end of the law for righteousness to every one 
 that believeth." 
 
 XVIII. All believers are justified, and they only. — John iii: 35. 
 
 XIX. This faith is the gift of god. That same Jesus who died for sinners 
 and rose again, is exalted a Prince and a Saviour to give repentance and the re- 
 
 : mission of sins. For this purpose. He has received the gift of the Holy Spirit. 
 This Spirit, by means of the law. convinces us of our sin and misery, and by 
 ■means of the Gospel enlightens our minds in the knowledge of Christ; and by 
 His gracious power as the Sjjirit of life in Christ. Jesus, quickens our dead souls, 
 renews our wills, and persuades and enables us to embrace Jesus Christ as He is 
 offered to us in the Gospel. Without the special influence of the Spirit, there is 
 no saving faith; no man is a true believer till he is a new creature. "The nat- 
 nral man receiveth not the things of the Spirit of God." "Ye must be born 
 again." 
 
 XX. True believers are not only justified, but adopted into the family of God, 
 -in a peculiar sense His children. " heirs of God and joint heirs with Christ." 
 
412 HISTORY OF THE 
 
 XXI. They are also sanctified by His Spirit; who carrying on the good and 
 holy work begun in their regeneration, continues to renew them more and more 
 after the image of God, so that they are enabled to die unto sin and live unto 
 righteousness. That faith which enriches them with the merits of Christ, unites- 
 them to Him also as their living Head and source of spiritual influences, and is 
 itself a sanctifying principle, working by love, purifying the heart and over- 
 coming the world, producing sorrow for and hatred of sin, and leading the soul 
 to delight in the law of God. Renouncing all merit of works, the believer will, 
 nevertheless, be fruitful in good works; but his will be a new obedience, not 
 yielded from selfishness and slavish fear, or mercenary hope, but flowing from 
 the generous promptings of gratitude and love, and in joyful hope of life eter- 
 nal as the gift of God, through Christ Jesus our Lord. 
 
 XXII. From our justification, adoption and sanctification flow peace of con- 
 science, assurance of God's love, and joy in the Holy Ghost; so that the religion 
 of the Saviour, when His grace and love are received into the heart, is pleasant, 
 peaceful, and joyous. His yoke is easy, and His burden is light. 
 
 XXIII. The immutability of God's love, the stability of the covenant of grace, 
 the perfection of Christ's merits, the prevalence of His intercession, the almighty 
 power and grace of the Spirit as the Sanctifier, and the sure promises of God in 
 Jesus Christ, afford a sure guarantee, that all true believers shall pebsevebe and 
 grow in grace to the end. 
 
 XXIV. Believers are subject to affliction and death; but these come not as a 
 curse, but as God's fatherly chastisements, to correct and jiurify. Death, which 
 seals the perdition of the ungodly, is to them the means of complete and final 
 release from sin and sorrow. Their spirits go immediately to be with Christ, in 
 a state of conscious activity and enjoyment. Their bodies sleep in union with 
 the Saviour, the heirs of a glorious resurrection. 
 
 XXV. There shall be a besubrection of the dead, both of the just and of the 
 unjust. The former shall rise clothed with the righteousness of Christ and per- 
 fectly sanctified, prepared for the everlasting inheritance of the saints in light;, 
 the latter shall be raised in all their depravity and guilt, vessels of wrath fitted 
 to destruction. 
 
 XXVI. The resurrection shall be followed by the general judgment, in which 
 all shall stand before the judgment seat of Christ, and receive according to their 
 works. Tlie righteous, as in the merits of Christ, and sanctified by His Spirit, 
 shall be owned and approved as the children and friends of God, and invited to 
 inherit the kingdom prepared for them from the foundation of the world; the 
 unbelieving and impenitent, remaining in all their unatoned guilt and uncured 
 depravity, shall be commanded to depart into everlasting fire. 
 
 XXVII. The blessedness of the righteous, and the punishment of the wicked, 
 shall be eveblasting. 
 
 XXVIII. From all this it follows, that salvation is wholly of geace. Man is 
 undeserving and helpless. Rich and sovereign grace appoints sinners to be 
 heirs of salvation; provides a Redeemer; furnishes a justifying righteousness j 
 grants pardon through it; gives the Spirit, and that holiness and peace of which 
 He is the author; and, finally, bestows eternal life. Faith, repentance and good 
 works are our duty; but yet they are the fruits of the Spirit, by whose grace 
 alone, working in us both to will and to do, we are enabled to believe, repent^ 
 
ASSOCIATE PRESBYTERY. 413 
 
 and do anything good and acceptable with God. They are therefore not mer- 
 itoi'ious; and the life of the Christian is one of constant and humble dejiendence 
 on the I'ighteousness of Christ and the grace of the Holy Spirit. 
 
 XXIX. The law of God is to be viewed both as a covenant of icorks and as a 
 rule of life As a covenant, Adam broke it, and its curse is upon all his posteri- 
 ty; but Christ fulfilled all its demands, and thereby all believers are delivered 
 from it and from all its claims. '• Ye are not under the law, but under grace." 
 But as a rule of duty, it is of universal and perpetual obligation, a standard of 
 perfection to which we must be conformed if we would be like God and prepared 
 for His presence. 
 
 XXX. The means or gkace are divinely appointed channels through which 
 Christ communicates the benefits of His redemption. Through them the be- 
 liever seeks, and by faith receives of the fullness of Christ. They are not grace, 
 but only the means of grace. Their efficacy depends on the Spirit of God. 
 whose influence is ever to be sought in their observance. They are the Word, 
 Sacraments and Prayer. 
 
 XXXI. The WoBD is dispensed by reading and preaching. The Holy Scrip- 
 tures being given by the inspiration of God, are perfectly adapted as the means of 
 saving instruction; and so is the true and faithful preaching of the Gospel; but 
 it is only the Spirit of God accompanying the Word read and preached with 
 His own demonstration and power, that makes it the effectual means of con- 
 vincing and converting sinners, and of building saints up in holiness and com- 
 fort through faith unto salvation. 
 
 Nevertheless, in order that the Word may become thus effectual, we must at- 
 tend to it with diligence, preparation and prayer, receive it with faith and love, 
 lay it up in our hearts and practice it in our lives. 
 
 XXXII. The Sacraments are holy ordinances instituted by Christ as the King 
 and Head df the Church, in which, by visible signs. He and His new covenant 
 blessings are represented, sealed and applied to the believers. A sacrament is 
 not a mere badge of connection with the Church, nor yet a mere sign of spirit- 
 ual blessings, but a seal and pledge between God and believers, in which God en- 
 gages to bestow on them all the blessings of the covenant of grace, and they 
 engage to be faithful in keeping covenant with Him. True believers, then, only 
 have a right to the sacraments before God; and visible believers — that is, those 
 who make a credible profession of faith in Christ and obedience to Him — have 
 a right before the Church. 
 
 The sacraments are to believers means of salvation; but then it is not from 
 any virtue that is in them, nor in those who dispense them, but only by the 
 blessing of Christ and the working of His Spirit in them who receive them in 
 the exercise of a living faith. 
 
 The Sacraments of the New Testament are Baptism and the Lord's Siqyjjer. 
 
 XXXIII. Baptism with water, in the name of the Father, and of the Son, and 
 of the Holy Ghost, was instituted by Christ, to be the rite by which persons are 
 to be initiated as members of His Church, and signifies and seals union to Christ 
 and participation of His righteousness and grace, and an engagement to be His. 
 
 As it specially represents our cleansing from sin Vjy the blood and spirit of 
 Christ, and as the application of these is presented in the Scriptures under the 
 figure of sprinkling and pouring, baptism is rightly administered by sprinkling 
 
414 HISTORY OF THE 
 
 or pouring water on the person. Baptism is not to be administered to any that 
 are out of the visible Church till they profess faith in Christ and obedience to 
 Him; but infants of parents (one or both) in the visible Church, and in good 
 standing in it, are to be baptized. 
 
 XXXIV. The Loed's Suppee is a sacrament in which, by giving and receiving 
 bread and wine, according to Christ's appointment. His death is showed forth, 
 and the worthy receivers are, not after a corporal and carnal manner, but spirit- 
 ually and by faith, made partakers of Christ in His propitiatory suffering and 
 death, with the benefits thence accruing, to their spiritual nourishment and 
 growth in grace. 
 
 Before coming to the Lord's table, communicants should examine themselves 
 of their knowledge to discern the Lord's body, of their faith to feed upon Him, 
 and of their repentance, love, and new obedience, lest, coming unworthily, they 
 should dishonor Christ, and bring guilt and divine displeasure on their own 
 souls. 
 
 XXXV. Peayee is the offering up our desires to God for things agreeable to 
 His will, in the name of Christ, and by the aid of the Holy Spirit, with confes- 
 sions of sins and thankful acknowledgement of God's mercies. 
 
 The whole Word of God is of use to direct us in jirayer, but the Lord's prayer 
 is a special guide. With God's Word to direct us, and the promise of the Spirit 
 to help our infirmities, we should not confine ourselves to forms of prayer. 
 
 OF THE CHUECH AND ITS OBDEE. 
 
 There is one general Church visible, which is composed of all those through- 
 out the world who profess faith in Christ and obedience to Him, according to 
 the rules of faith and life taught by Christ and His apostles, and of their 
 children. 
 
 To this church Christ has given His ministry, word and ordinanoes, for the 
 maintenance cand propagation of His truth, the conversion of sinners, and the 
 sanctification and comfort of believers, until the whole body of His redeemed 
 shall be gathered and perfected at His second coming; and out of this church 
 there is, ordinarily, no ground to hope for salvation. Of this one Catholic, or 
 general Church visible, particular churches are constituent parts, and as such» 
 are sharers in Christ's ministry, word and ordinances. That society only is a 
 constituent part of the Church visible whose members profess faith in Christ 
 and obedience to Him, as before stated. When a society exalts reason above 
 Scripture, denies the Trinity, the Deity of Christ, the atonem^ent. and the work 
 of the Holy Spirit, or plainly indulges licentiousness, and radically corrupts the 
 worship of God, it ceases to be a part of the visible Church. The true test of a 
 church is its conformity to the Word of Christ. And particular churches are 
 more or less pare according as they conform in their doctrine, worship and dis- 
 cipline to this W'ord. 
 
 Christ, the Founder, is the only King and Head of the Church, and to Him it 
 bslongs to determine her organization, laws, government and worship. These 
 are to be sought in His Word; but subordinate arrangements common to human 
 actions and societies are left to the natural reason and Christian prudence of the 
 church itself, keeping an eye always to the general principles of the Word. 
 
ASSOCIATE PRESBYTERY. 415 
 
 That FoKM OF GovEKNMENT which Christ has given in His Word. is. what is 
 commonly called Pkesbxterian. Its general features, as presented in the Asso- 
 ciate Keformed Church, are: 
 
 1st. Three classes of office-beaeers — Ministers, or Presbyters, who have 
 authority to preach and exercise government; Rul^ig Elders, or Presbyters, who 
 are to help in the government of the Church; and Deacons, who are to dispense 
 the alms and charities of the Church. 
 
 2d. Ministers are all on a level; and in church courts the voice of the 
 Ruling Elder is equal to that of the Minister. 
 
 3d. A gradation of courts, with defined powers, in due subordination, the 
 lower to the higher, viz.: 
 
 (1.) The Session, composed of the Minister (Pastor) and Ruling Elders of a 
 particular congregation; to receive members and watch over their spiritual in- 
 terests. The people choose their own Pastors and Elders. 
 
 (2.) The Presbytery, consisting of all the ordained Ministers, and a Ruling 
 Elder from each congregation, within certain bounds, to watch over the interests 
 of congregations, receive and direct students of divinity, and license and ordain 
 them to the ministry. 
 
 (3.) The Synod, embracing several Presbyteries, and composed of all the 
 Ministers and a Ruling Elder from each congregation in those Presbyteries; to 
 exercise inspection over Presbyteries, and adopt regulations for their common 
 benefit. 
 
 The object of government in the Church is order, purity, peace and efficiency. 
 As the visible Church is a society of imperfect persons, and it must needs be 
 that offenses come, government implies discipline. Causes of discipline are 
 called scandals or offenses, that is, whatever mars edification, such as dangerous 
 principles, unholy practices, and neglect of the means of grace. The end of 
 discipline is to vindicate the honor of Christ, maintain the moral energy of His 
 institutions, avert His displeasure, preserve the purity of His church, and re- 
 claim the offender. In all private difficulties, members are required to pursue 
 the course enjoined by the Saviour, in Matthew xviii: 15-17. 
 
 admission of members. 
 
 Applicants are to be examined by the Minister, or by one or more of the 
 Ruling Elders acting with him, as to their knowledge, faith and piety; and when 
 persons wish to join, they can intimate their desire either to the Minister or one 
 of the Elders, who are to be ever ready to converse with inquirers. While per- 
 sons should strive to be well acquainted with the truths of the Gospel, yet great 
 knowledge is not demanded, provided the applicant entertains just views of his 
 condition as a sinner, and of Christ as a Saviour, and gives evidence of a sin- 
 cere and teachable spirit and a willingness to bear the yoke of Christ. 
 
 THE DUTIES EXPECTED OF CHURCH MEMBERS 
 
 Are. besides soundness in the faith and an upright walk and conversation, regu- 
 lar and punctual attendance on social and public worship; keeping holy the 
 Sabbath; daily reading of the Scriptures and secret prayer; family worship, 
 conducted by singing God's praise, reading His Word, and prayer, in the pres- 
 ence of the whole family, collected together in an orderly manner; care to in- 
 
416 HISTORY OF THE 
 
 struct children and domestics in the princi^iles of religion, and by both precept 
 and example, and the temperate, yet firm exercise of parental authority, to train 
 them in the right ways of the Lord; and contributing to supjjort and extend the 
 Gospel. 
 
 These we hold in common ^vith the Presbyterian and most of the Reformed 
 churches. 
 
 In addition to these, we hold to certain tenets c:illed "distinctive 2}>'i»ci2}les" 
 which relate to Psalmody and Communion. 
 
 ON PSALMODY. 
 
 '• It is the will of God, that the sacred songs contained in the Book of Psalms 
 be sung in His v/orship. both public and private, to the end of the world; and 
 the rich variety and perfect purity of their matter, the blessing of God upon 
 them in every age. and the edification of the church thence arising, set the pro- 
 priety of singing them in a convincing light ; nor shall any human composures 
 be sung in any of the Associate Reformed churches." This regulation not only 
 asserts the propriety of singing the Psalms in Christian worship, but forbids 
 the use of human composures, and is supported by the following, among other 
 considerations : 
 
 1. The Book of Psalms is a poHion of the "Word of God. and is, therefore, 
 the truth most pure; human productions may, and often do contain error. 
 
 2. The true idea of praise is the celebration of God's perfections and work; 
 this the Infinite God, who only knows Himself can express inconceivably better 
 than man, and we should reverently leave the expression of it to Him. 
 
 3. God has appointed the Book of Psalms to be used in His praise; human 
 composures are unauthorized. 
 
 ■1. ^Yhen we lay aside God's own inspired Psalter in order to use man's in the 
 room of it, we seem to dishonor God and give man the preference. 
 
 5. The hymn books prepared by churches are sectarian, give prominence to 
 their peculiar dogmas, and thereby perpetuate the divisions of the church; the 
 Book of Psalms, like the Bible of which it is a part, is common groui±d on 
 which the whole visible church may stand. 
 
 ON COMMUNION. 
 
 The doctrine of the Associate Reformed Church is thus stated in her Confes- 
 sion : '• Saints by profession are bound to maintain a holy fellowship and com- 
 munion in the worship of God, and in performing such other spiritual servicee 
 as tend to their mutual edification, as also in relieving each other in outward 
 things, according to their several abilities aiid necessities. Which communion, 
 as God offereth opportunity, is to be extended unto all those who, in every place, 
 call upon the name of the Lord Jesus." 
 
 " Saints by profession." or those "who call upon the name of the Lord Jesus," 
 are not all who call themselves Christians, but those who i>rofess faith in Christ 
 and obedience to Him. according to the rules of faith and life taught in His 
 Word. Difference of country, government, language or denomination should 
 not restrain Christian charity in communicating relief in outward things, nor 
 in rendering those mutual spiritual services which Christians owe one another; 
 nor yet in joining in the worship of God, as in prayer, praise, reading and hear- 
 ing His Word, and even at the Lord's table, so far as is consistent with edifica- 
 
ASSOCIATE PRESBYTERY. 411 
 
 tion. But the end of Christian communion is " edification," that is, the build- 
 ing up of the church and its members in grace and holiness; and the means by 
 ■which Christ edifies, or builds ap, His people and His church are the sound prni- 
 cijjles of His Gospel, His ordinances in their 2}iirify and intec/rity, cind faithful 
 discijiline. Whatever corrupts and impairs these means mars edification. 
 Communion, therefore, should not be extended where extending it would give 
 countenance to dangerous error, corrupt worship, or sin. To admit to the 
 Lord's table individuals holding to error, or corrupt worship, or notoriously be- 
 longing to societies which so hold, would have this effect. To guard against 
 this, it is necessary for the church to have explicit terms of communion, setting 
 forth the docti'ines of Christ and the worship and order of His house. These 
 should be faithfully maintained; and the church cannot consistently admit to 
 membership those who are hostile to her principles, nor to occasional commu- 
 nion at the Lord's table those who cannot be received into regular membership. 
 It would be very inconsistent, for example, to exclude A when he had applied to 
 join, or to cast him out of the church because he holds a certain error, and then 
 afterward admit him to the Lord's table, because he has now joined and belongs to 
 a church holding the very same error. By thus refusing communion with indi- 
 viduals and churches in error, we do not unchurch, but only testify against their 
 departure from the faith, in hope that they may come to repentance according 
 to the apostolic direction, " If any man obey not our word by the epistle, note 
 that man, and have no company with him, that he may be ashamed; yet count 
 him not as an enemy, but admonish him as a brother." 
 
 The doctrines contained in the preceding summary are the 
 same in substance as those contained in the Westminster Con- 
 fession of Faitli, and, if the views expressed on Psalmody and 
 Communion be excepted, they are in the main tlie doctrines of 
 all strict l*resbyterians in every part of the world. 
 
 With propriety it may be said that the belief and practice 
 of the Associate Reformed Synod of the South with regard to 
 Psalmody and Communion, constitute its distinctive features 
 when compared with the majority of other Presbyterian 
 bodies. The doctrinal views and practices of the Associate 
 Reformed Synod of the South on the subjects of Psalmody 
 and Communion are in harmony with the views and practices 
 of both the Reformed Presbyterians and United Presbyterian 
 Churches. So far as doctrine and practice are concerned, the 
 Associate Reformed Synod of the South and the Reformed 
 Presbyterian Church have retained more of the Scotch type of 
 Presbyterianism, as it existed prior to the reign of Charles II., 
 than any other branch of the Presbyterian Church in America. 
 Every other denomination of Christians became, at an early 
 period, Americanized. Many of the forms of worship and 
 formulas of doctrine, once common in the Church of Scotland, 
 28 
 
418 HISTORY OF THE ASSOCIATE PRESBYTERY. 
 
 were, by the majority of American Presbyterians, laid aside at 
 an early period, and are now obsolete. The type of Scotch 
 Presbyteranism has been largely retained by the Associate Re- 
 formed Synod of the South, and this has always placed the de- 
 nomination in striking contrast with all other Christian de- 
 nominations in the South. 
 
 The Associate Eeformed j^eople in connection with the Synod 
 of the South have ever clung with an ardent devotion to the 
 Bible and Westminster Confession of Faith. "With them the 
 Bible is first, and the Confession of Faith second. They are 
 slow to give up old principles and practices, and always regard 
 with a degree of suspicion those who either ignore or remove 
 the ancient land-marks of reliscion. 
 
 
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