must own is an important article with us, which we cannot any way dispense with. And it appears to us to be strictly Christian and scriptural, as well as Presbyterian, otherwise we must make every thing that appears plain duty to us a term of communion, which we apprehend the Scripture prohibits. And it appears plain to us, that there may be many opinions relating to the great truths of religion that are not great themselves, nor of sufficient importance to be made terms of communion. Nor can these sentiments open a door to an unjustifiable latitude in principles and practices,' any more than the apostolic prohibition of receiving those that are weak to doubtful disputations. What is plain sin and plain duty in one's account is not so in another's; and the Synod has still in their power to judge what is essential and what is not. In order to prevent an unjustifiable latitude, we must not make terms of communion which Christ has not made; and we are convinced that he hath not made every truth and every duty a term."

These were the noble sentiments, fearlessly avowed and eloquently advocated, of the New side. These they could not consent to yield. Union or no union, they could not purchase the desired result by a compromise which bound them to a rigid interpretation of the last explication of the Adopting Act, and which placed the letter above the spirit of the Confession and on the same level of authority with the letter of the divine word.

In regard to Presbyteries, the New side insisted that they should remain constituted as they were at present till the way was open for a change for the better,—till "a favorable opportunity of advantageous alteration." The Old side were not disposed to yield this point. They were anxious to have "indemnity for the past" as well as security for the future, either by the disband

ing of separate congregations, or their union under the pastor of the Old side.

This was indeed a difficult matter to settle; and it was evident that no Synodical arrangements would at once secure harmony or remove old differences. These, time and charity alone could heal. Yet the Synod of Philadelphia proposed (1751) that "all names of distinction should be forever abolished, and that Presbyteries be made up everywhere of ministers contiguous to each other," so that there should be no more "such party names as old and new Presbyteries, old and new congregations."

This was all well enough in theory; but the Synod of New York justly replied, that it seemed a "jarring discord to force people" into a union "faster than they had clearness to go." The "favorable opportunity" they did not apprehend would occur immediately upon the union of the Synods.

Thus, on the last point the two parties were not agreed. Instead of sending a reply, the Synod of Philadelphia (1754), noting "a very pacific temper in the members of both Synods," proposed a conference. This resulted in the approval, by the Synod of Philadelphia, of a plan of union of the two Synods as (now "two distinct judicatures") "two contiguous bodies of Christians, agreed in principle, as though they had never been concerned with one another before, nor had any differences, which is the truth as to great part of both Synods, and should now join the Synods and Presbyteries upon such scriptural and rational terms as may secure peace and good order, tend to heal our broken churches, and advance religion hereafter."

Thus, in 1755, every thing seemed in a fair way to union. In the following year, although the Synod of New York had not obtained full satisfaction in regard to the protest, they acceded to the request of the Synod

of Philadelphia to appoint a Committee of Conference. Both the Tennents,-Gilbert and William,-Samuel Finley, Treat, and John Blair, were among the members appointed. This alone served to show the strong disposition in favor of union; for some of these had been the chief and original offenders.

At this conference the subject of the protest was satisfactorily disposed of, and the report given in to each Synod was favorably received. The arrangement was therefore made that the two Synods should have their next meeting at the same time and place, and, if matters should appear ripe for it, the union should be perfected.

Accordingly, the Synod of New York met in Philadelphia, May 25, 1758. The Synod of Philadelphia was already in session. The plan of union, as finally matured by the joint commissions of the two Synods who met on the 22d for conference, was laid before both bodies and unanimously approved. This approval was notified by each to the other, and on May 29 the two bodies were united as one, under the name.of the Synod of New York and Philadelphia. The relative strength of the two bodies, thus united in one, was far different from what it was at the time of the protest. In 1742, the Synod of Philadelphia numbered, exclusive of New York Presbytery, twenty-six ministers; with them, thirty-eight. At the time of the union they were reduced to twenty-two. More had been lost by death and removal than had been gained by additions.

On the other hand, the Synod of New York had a list of seventy ministers, thus outnumbering the Old side in the proportion of more than three to one. Numbering at first but eight or ten, even with their licentiates included, the New side was nearly doubled

by the accession of New York Presbytery in 1745; and from that period they had rapidly increased.

Thus, on the formation of the united Synod it numbered ninety-four ministers,-of whom forty-two were present and fifty-two absent. There were also fourteen elders who took their seats in the united Synod. It thus composed at its first session an assembly of fifty-six members; and among them were many whose names are worthy of lasting remembrance. Gilbert Tennent, now removed to the pastorate of a church in Philadelphia, was moderator. Bostwick, who had succeeded Pemberton at New York,-Rodgers, who was afterward to be transferred to the same field,-Richards, at Rahway, the Finleys, Duffield, and Samuel Davies, were among the members present. Dickinson did not survive to witness the result for which his soul ardently longed. He had been cut off by death in 1747, in the very meridian of his years and usefulness.

A far different scene was now presented in Philadelphia from that which was witnessed upon the formation of the first Presbytery, a little more than half a century before. The Church was then struggling for existence. It was persecuted both in Virginia and New York, and had scarcely a foothold in either province. A few feeble churches on the Eastern Shore of Maryland, one or two in Delaware, one in Philadelphia, and one or two in New Jersey, composed its entire strength. Now it numbered nearly one hundred ministers, and more than as many churches. The field of its operations had been vastly extended. Virginia, the Carolinas, the destitute but rapidly settling portions of Pennsylvania and New Jersey, as well as the river counties of New York, were calling upon it for aid: It was inviting laborers from abroad,-from New England, Scotland, and Ireland,-and training them up at home. Princeton College had gone into successful operation.

Alison was at the head of the College of Pennsylvania; and quite a number of the ministers were engaged at once in pastoral duty, and in training pious young men to meet the demands of the churches.

CHAPTER VII.

PRESBYTERIANISM IN VIRGINIA.

SCARCELY had Makemie gone to his rest, when another portion of Virginia, far distant from that which had been the scene of his labors, opened an inviting field for Presbyterian missionary effort. The Virginia government encouraged immigration along its frontier settlements, where the hardy pioneers might serve as a defence against the incursions of the Indian tribes. There was no question now raised in regard to their faith and order. If they could carry a rifle, or plant along the western forest a line of protection against savage inroads, they were sufficiently orthodox. Their distance, moreover, from the settlements on the Eastern Shore, prevented any umbrage being taken at a dissent which did not attract notice or give offence. Thus, in obscurity and neglect, Presbyterianism, in spite of Virginia laws, planted itself unmolested west of the Blue Ridge. Germans, Quakers, and Irish Presbyterians, from Pennsylvania, took possession of the county of Frederick. A great part of this region was of the most inviting kind. Between the North Mountain and the Shenandoah extended at that time a spacious prairie, barren of timber, but clothed with the richest herbage. It was traversed by