selves, Latin and Greek. As soon as this favor could be obtained, Rev. Sampson Smith was to open a school at Chesnut Level.

A donation of books had been sent from Dublin; and these were to be "the foundation of a public library, under the care of the Synod." None of them were to be lent "beyond Potomac River." The application to the trustees of the German schools was favorably entertained, and twenty-five pounds were granted for the year to the Synod's school. This was in 1757.

The union of the Synods in the following year opened Princeton College to the Old as well as the New side. It did not, however, supersede the educational labors of ministers who were members of the Synod. Several of these had-after the manner of William Tennent at Neshaminy-schools of their own. Some of these were continued, and accomplished much good. Samuel Finley's school at Nottingham was highly celebrated. It sent out a large number of eminent men. Among them were Governor Martin, of North Carolina, Dr. Benjamin Rush, Colonel John Bayard, Governor Henry, of Maryland, Rev. Dr. McWhorter, the celebrated James Waddel, and Rev. William M. Tennent, of Abington. Finley was an accomplished scholar and a skilful teacher, and to such eminence had he attained, that on the death of Davies he was called to succeed him in the presidency at Princeton.

At Fagg's Manor, Samuel Blair established a classical school, which became scarcely less distinguished. He had been educated at the Log College, and must have been one of the first pupils of the institution. Among those who received from him the substantial parts of their education were Samuel Davies, Alexander Cummings, John Rodgers, James Finley, and Hugh Henry, all of them useful and some of them distinguished in the ministry.

Besides these, it is probable1 that Andrews had a school in Philadelphia. Dickinson had one at Elizabethtown, the germ of Nassau Hall. Thomas Evans. had one at Pencader. Davies devoted a part of his time to the training of young men. The Old side endeavored to give their institution at New London, under Alison, a higher rank than those established by individual enterprise. They corresponded with President Clap, of Yale College, to secure for their students a diploma on easy terms. In their reply to Clap's inquiries, they speak in no very respectful tone of Tennent's school at Neshaminy. They aimed at something higher, but they failed to secure what they desired. The New side were foremost-in spite of the reproach cast on the Tennents-in the cause of education.

CHAPTER IX.

THE SYNOD OF NEW YORK AND PHILADELPHIA, 1758-1775.

THE basis upon which the Synod of New York and Philadelphia was erected was one upon which the two Synods could consistently unite. The first article of the "plan" was to this effect:-"Both Synods having always approved and received the Westminster Confession of Faith and Larger and Shorter Catechisms as an orthodox and excellent system of Christian doctrine, founded on the word of God, we do still receive the same as the Confession of our Faith, and also adhere to the plan of worship, government, and discipline con

1 Webster, 124. The grounds of probability are not stated. 2 Minutes of Synod, p. 286.

tained in the Westminster Directory, strictly enjoining it upon all our members and probationers for the ministry, that they preach and teach according to the form of sound words in said Confession and Catechisms, and avoid and oppose all errors contrary thereto."

In case of a decision by the majority of a Presbytery or Synod, the minority were actively to concur, or passively submit, or, if this could not be done, the individual, after sufficient liberty of remonstrance, was peaceably to withdraw. Protest was allowable and entitled to record, provided always that the protest was not to be against members, or introduce facts and accusations without proof, till fair trial had been refused. The protest of 1741, as a Synodical act, was fully disavowed, and declared invalid as an objection to the union. No accusation affecting ministerial standing was to be brought otherwise than by private brotherly admonition, or by regular process. No Presbytery might make appointments within the bounds of another without their consent, nor one member officiate in another's congregation without his permission; although when the privilege was asked it was to be accounted unbrotherly to refuse. Candidates for licensure or ordination were to give satisfaction as to their learning, Christian experience, and skill in divinity, declaring their acceptance of the Confession of Faith, and promising subjection to the Presbyterian plan of government. The several Presbyteries were to continue in their present form where an alteration did not appear for edification; and divided congregations, each supplied with a pastor, were to be allowed to continue such if they preferred. Yet, to promote a complete union as soon as possible, the united Synod might model the several Presbyteries as might seem most expedient.

In regard to the revival, the members of the New

York Synod were left free to declare, and did declare upon the record, their adherence to their former sentiments in its favor, and that a blessed work of God's Holy Spirit in the conversion of numbers had been. carried on; that, where certain features of conviction and Christian experience were present, exceptionable circumstances did not warrant the rejection of it, or its denial as "a gracious work of God." In regard to particular facts, the judgment of members of the present Synod might differ; but in their sentiments concerning the nature of a work of grace they were agreed. In conclusion, all under the care of the Synod were recommended to beware of a contentious disposition, to study peace and mutual edification, and it was agreed that "all former differences and disputes are laid aside and buried."

If much evil had resulted from the division, there were some lessons which it taught of no slight value, and the tide of excited and conflicting feeling at least left behind it, in the basis on which the united Synod was erected, something better than ordinary drift-wood. The principles of the Church were more clearly defined. The liberal and tolerant spirit of compromise which conceded to both parties equal orthodoxy, although one was strenuous for some things accounted by the other non-essential, was especially manifest. The essential features of a work of grace, and of Christian experience, were admitted and acknowledged by both parties; and they came together with lessons of forbearance and mutual concession that were of the highest importance.

Few changes were made by the Synod in the modelling of the several Presbyteries. That of New Brunswick remained as before, except that Cowell, of Trenton, and Guild, of Hopewell, were added to it. New York

1 Minutes of Synod, 288.

and Suffolk were continued without any change. The Presbytery of Philadelphia was to consist of Cross, Gilbert Tennent, Alison, Treat, Chesnut, Martin, Beatty, Greenman, Hunter, Ramsey, Lawrence, and Kinkead, -nearly equally from the Old and New sides. Lewes Presbytery was to consist of John Miller, Tuttle, Harris, Henry, and Wilson; while the First and Second Presbyteries of New Castle and Donegal, each of them. divided in 1741 by the protest, were left for the present without change.

At the same time, also, the Presbytery of Hanover in Virginia was constituted. It embraced Davies, Todd, Henry, Wright, Brown, Martin, and Craighead, of the New side; and Black, Craig, and Alexander Miller, of the Old side, the last three laboring in the Great Valley, and the former, with the exception of Craighead in North Carolina, east of the mountains, in the neighborhood of Hanover.

A committee of correspondence with the churches in Britain and Ireland was appointed, and one of the subjects of their correspondence with England was to be the aid from trustees in London for the fund raised for German emigrants, with a view to securing aid for educating youths for the ministry.1

The Synod closed its session by the appointment of a day of fasting and prayer. It was the day already appointed by the government; and, in view of the calamities of war, the danger from unchristian foes, and the sins of ingratitude, religious decay, vice, and immorality, the Synod was led to recommend its observance with a view to "deprecate the wrath of God, to pray for a blessing on His Majesty's armaments by land and sea, in order to procure a lasting and honorable peace," for "the overthrow of unchristian errors,

1 Minutes of Synod, 290.