History of the Church During the Schism
Synod of Philadelphia

The number of ministers connected with the Synod of Philadelphia, before the schism, was from forty to forty-five. Nine were excluded in 1741, and eleven or twelve withdrew in 1745, when the Synod of New York was formed, leaving in connection with the old Synod from twenty to twenty-three. During the seventeen years that the separation lasted, the number of ministers in the Synod of Philadelphia remained nearly stationary. This was the result of various causes. The portion of the country which fell within the bounds of that Synod was comparatively new, and settled by a heterogeneous population—Irish, Scotch, German, Welsh, and English. These people to a great extent were poor, and much less cultivated than the original settlers of New England. They were also widely scattered and mixed with other denominations, which rendered the formation of churches and the support of pastors exceedingly difficult. The number of young men qualified for the ministry furnished by such a population, was of course small, and the supply of preachers from abroad was tardy and precarious.

During this period also, the colonies, especially Pennsylvania and Virginia, were greatly harassed and injured by the French and Indian wars. In a multitude of cases, settlements, instead of increasing, were entirely broken up, and the people murdered or scattered. This disturbed state of the country was of course very unfavorable to the formation of new congregations, and to the increase of those already established. Missionaries sent by the Synod of New York to Virginia were more than once entirely prevented from fulfilling their appointments by the dangerous condition of the frontier settlements.

Another cause of the slow increase of the Synod of Philadelphia was the decided superiority of the Synod of New York. This superiority was not merely as to numbers, but as to zeal, weight of character, and facility of obtaining a supply of ministers. To this Synod, therefore, was attracted a large proportion of those young men, who, from their geographical position, most naturally belonged to the other. New England too, even at that day, had begun to be the hive of ministers. The Presbyteries of New York and New Brunswick, lying contiguous to the sources of supply, naturally received the ministers who entered our church from the eastern provinces.

The Synod of Philadelphia, however, labored with no little zeal and fidelity to cope with the difficulties with which they were surrounded, and to cultivate successfully the field which God had committed to their care. The following ordinations and receptions of new members were reported to the Synod during the period now under review: in 1742, Messrs. Guild and Samuel Evans, by the Presbytery of Philadelphia, and Mr. Alexander McDowell, by the Presbytery of Donegal; in 1744, Timothy Griffiths and John Steele, by the Presbytery of New Castle, who also reported the reception of Mr. James Scougall, an ordained minister from Scotland, and his settlement at Snowhill, Maryland. In 1747, the Presbytery of Donegal reported the ordination of David Thorn, and the Presbytery of New Castle that of John Dick, John Ham­ilton, and Hector Alison. In 1748, the Rev. David Brown, from Scotland, was received by the Presbytery of New Castle. In 1749, the Presbytery of Donegal reported the ordination of Mr. Tate, and in 1752, that of Mr. Samson Smith; and in 1754, that of Robert McMurdie; the same year the Presbytery of Philadelphia reported the ordination of John Kinkead. In 1757, the Rev. John Miller was received by the Presbytery of New Castle. This gentleman, the father of the Rev. Dr. Miller of Princeton, was born in Boston, whither his parents had removed from Scotland. Mr. John Miller was settled at Dover, in the State of Delaware, and continued the faithful pastor of that church until his death in 1791. The same year the Rev. Alexander Miller was received by the Synod. Besides these, we find the names of William McKennan, Matthew Wilson, William Donaldson, and John Alison on the minutes as ministers or preachers. It thus appears that about twenty-two ministers were added to the Synod of Philadelphia during the continuance of the schism. During the same period the death or removal of ten ministers is recorded. It is not probable that the minutes give a full account either of the accessions or losses, particularly of the latter, as the number upon record in 1758, was not much larger than it was in 1745.

The attention of the Synod was early turned, not only to the wants of the people within their immediate bounds, but to those also of the emigrants who were rapidly extending themselves through Virginia. and North Carolina. In 1742, a supplication was received “from some of the back inhabitants of Virginia,” begging the Synod to write to the General Assembly in Scotland, or to its commission, requesting that a minister or probationer might be sent over to them. Such a letter was accordingly written. The following year the Synod wrote again to the Assembly, “to lay before them the low and melancholy condition of this infant church, both for want of probationers to supply our numerous vacancies, and also for want of suitable encouragement for ministers in new settlements, and to intreat them both to send ministers and probationers, and to allow them some small support out of their fund for some years, in new places; and that they be pleased to enable us in some measure or by some method to erect a seminary or school for educating young men for these ends among ourselves.”

In 1744 “a representation was laid before Synod from many people in North Carolina, showing their desolate condition, and petitioning that we would appoint one of our number to correspond with them.” The same year, “the Rev. Mr. Dorsius, pastor of the Reformed Dutch Church in Buck’s County, laid a letter before Synod, from the deputies of North and South Holland, wherein they desire of the Synod an account of the high and low Dutch churches in this Province, and also of the churches belonging to the Presbyterian Synod of Philadelphia, and whether the Dutch churches may be joined in communion with said Synod, or if this may not be, that they would form themselves into a regular body and government among themselves. In pursuance of which letter, the Synod agreed that letters be written in the name of the Synod to the deputies of those Synods in Latin, and to the Scotch ministers in Rotterdam, giving them an account of the churches here, and declaring our willingness to join with the Calvinistic Dutch churches here, to assist each other as far as possible in promoting the common interests of religion, and signifying the present great want of ministers among the high and low Dutch, with the desire that they may help in educating men for the ministry. And the Synod ordered that Messrs. Andrews, Cross, Evans, and the Moderator (McHenry), write the said letters.”

That there were already congregations formed and furnished with ministers in the frontier settlements in Virginia, appears from the following minute made in 1747: “Upon considering the distance of the brethren in the back parts of Virginia, we think it necessary that we should know the state of the churches which are under our care, though at a distance from us; and, therefore, it is ordered that at least one of those brethren shall every year attend us, that we may have the pleasure of knowing the state of Christ’s kingdom among them, and that we may keep synodical communion in reality, and not in name only. And ordered that Messrs. McHenry and Sanchey write them a letter, acquainting them with the mind of the Synod in said affair.” These congregations were formed principally under the ministrations of the members of the Presbytery of Donegal. As early as 1738, the Rev. Mr. Anderson, a member of that Presbytery, was sent to the settlements in the vicinity of Staunton. The following year, Mr. John Thompson supplied in the neighborhood of Winchester and Staunton; and the same year Mr. John Craig received calls from two settlements near Staunton, which he accepted, having been ordained by the Presbytery of Donegal for that purpose. These congregations he called Augusta Church and Tinkling Spring. He continued to labor in these two congregations (which are two of the oldest congregations in Virginia) for about fourteen years, when he took his dismission from Tinkling Spring, and continued the remainder of his days pastor of Augusta Church alone; “which church still continues to be numerous and respectable, distinguished in general for their orthodoxy and good order, and enjoying from time to time some spiritual refreshings.” About the year 1741, the Rev. Mr. Black, of the Presbytery of Donegal, was settled at Rockfish.”

In 1748, the Synod, in consequence of an application for supplies, “appointed that one minister should be sent in the fall, and another in the spring, to preach in the back parts of Virginia, each eight weeks, and that such members be exempt, until other members of the Synod do the same.” The following year it was ordered that Mr. Tate go out eight weeks in the fall, and Mr. McHenry as many in the spring.” In 1750, this duty was assigned to Mr. Griffith and Mr. Samuel Thompson, and in 1751, to Mr. Hector Alison and Mr. Samson Smith. In 1752 it was ordered that Mr. McKennan supply the congregations of North and South Mountain, Timber Grove, North River, and Cedar Creek, and John Hinton’s, until October, chiefly, and other vacancies as often as he can; and that Mr. Kinkead shall supply the same from the middle of November till the first of March.” In 1753, supplications were again received from Virginia and North Caro­lina, and Mr. McMurdie was sent to preach in the vacant congre­gations for ten weeks or longer, if needful, and Mr. Donaldson for a similar term. These missionaries were urged to pay special attention to the congregations in North Carolina, between the Yadkin and Catawba rivers. In 1755, the Synod sent Mr. Donaldson to the same settlements for three months in the fall, Mr. Matthew Wilson for three months in the winter, and Mr. McKennan for three months in the spring.

In 1756, it was ordered that Mr. John Alison supply the same “vacancies next fall and winter. And it is recommended to him, and to all such who may be sent by us to supply those distant parts, to study in all their public ministrations and private communications, to promote peace and unity among the societies, and to avoid whatever may tend to foment divisions and party spirit, and to treat every minister from the Synod of New York, of like principles and peaceful temper, in a brotherly manner, as we desire to promote true religion and not party designs. And the Synod resolved to send a copy of these instructions to the brethren of the synod of New York, hoping that they will recommend a like conduct to any they send thither. Ordered, that each of our supplies to those distant parts, carry a copy of this minute with them.”

In 1757 it was ordered “that Mr. Miller supply the following settlements in order in the fall, each one Sabbath day, viz.: Cather’s settlement, Osborne’s, Morrison’s, Jersey’s on Yadkin, Buffler’s and Baker’s settlement. And that Mr. Craig supply the same settlements, each one Sabbath day in the spring; together with Brown’s, North and South Mountain, and Calf-pasture settlements, in Virginia; and that they preach to lesser congregations on week days, as often as they can.”

These notices give but an imperfect idea of the missionary labors of the members of this Synod. Each Presbytery was a missionary society, and most of the missions to vacant congregations or destitute settlements were made under their direction, and therefore do not appear upon the minutes of the Synod.

Next to the religious instruction of their own people, and the supply of the new settlements, the duty of providing some adequate means for the education of ministers of the gospel, seems to have pressed most heavily upon the members of the Synod. From an early period, probably as early as 1719 or 1720, the Rev. William Tennent, Sen., had erected a school at Neshaminy, long known as the Log College, where some of the most distinguished and useful ministers of that generation received their education. This was a private institution, and had no immediate connection with the Synod. In 1739 Mr. John Thompson introduced an overture into the Presbytery of Donegal, proposing the establishment of a school under the care of the Synod. This overture was the same year referred to the Synod, and “unanimously approved”; and Messrs. Pemberton, Dickinson, Cross, and Anderson were nominated, “two of whom, if they can be prevailed upon, to be sent home to Europe to prosecute this affair, with proper directions. And in order to this, it was ordered, that the commission of Synod, with correspondents from every presbytery, meet at Philadelphia, the third Wednesday of August next, and if it be necessary that Mr. Pemberton go to Boston, pursuant to this design, it is ordered, that the Presbytery of New Fork supply his pulpit during his absence.”

When the commission met in accordance with this appointment, it was resolved that application should be made to every presbytery for their concurrence and assistance, and that a letter should be written to the General Assembly in Scotland, soliciting their cooperation. In consequence, however, of the small number of members in attendance, it was thought best to refer the matter to the whole Synod; and the commission accordingly resolved to call an extra meeting of the Synod on the last Wednesday of September, enjoining “on the members present to inform their respective presbyteries of the appointment, and that the moderator send letters to the Presbyteries of New Brunswick and New York, ordering their attendance at the time appointed.” It was further ordered, “that a letter be remitted to Dr. Colman, to be communicated to our brethren of Boston, earnestly desiring their concurrence and assistance in this affair.” It appears from the minutes of the following year, 1740, that in consequence of “war breaking out between England and Spain, the calling of the Synod was omitted, and the whole affair laid aside for the time.” A letter from Dr. Colman, in reply to the one written to him by the commission, was read before the Synod, wherein, in the name of the associated brethren of Boston, “he assures the Synod of their readiness to concur with the Synod in their laudable proposal of erecting a school or seminary of learning in these parts.” Nothing further was done in this business until 1741. From the minutes for that year, it appears that “a committee was held at the Great Valley, November 16, 1743, by a private agreement between the Presbyteries of Philadelphia, New Castle, and Donegal, the minutes of which meeting were laid before the Synod, showing that the said committee considered the necessity of speedy endeavors to educate youth for supplying our vacancies; but as the proper method cannot be so well compassed without the Synod, they refer the consideration of the affair to that reverend body; but agree, in the mean time, a school be opened for the education of youth. And this Synod, it is added, now approve of that design, and take the said school under their care, and agree upon the following plan for carrying on the design:

“First, there shall be a school kept open, where all persons who please may send their children, and have them taught gratis, in the languages, philosophy, and divinity.

“Second, in order to carry on this design, it is agreed that every congregation under our care be applied to for yearly contributions, more or less, as they can afford, and as God may incline them to contribute, until Providence open a door for our supporting the school some other way.

“Third, if any thing can be spared, besides what may support a master and tutor, it be applied by the trustees for buying books and other necessaries for the said school, and the benefit of it, as the trustees shall see proper. And Mr. Alison is chosen master of the said school, and has the privilege of choosing an usher under him to assist him; and he, Mr. Alison, is exempted from all public business, save only attending church judicatories, and what concerns his particular pastoral charge. And the Synod agree to allow Mr. Alison £20 per annum, and the usher £15.” The same day the Synod appointed a board of trustees for the school, three of whom were to visit the school every quarter. “These trustees,” it is added, “are to inspect into the master’s diligence in, and method of teaching; consider and direct what authors are chiefly to be read in the several branches of learning; to examine the scholars from time to time as to their proficiency; to apply the money procured from our people as ordered above; and, in sum, order all affairs relating to said school, as they shall see expedient, and be accountable to the Synod, making report of their proceedings and the state of the school yearly.”

This, it must be admitted, was a very liberal plan. A school was thus established for the gratuitous instruction of the youth of all denominations, and sustained by the efforts of one of the poorest; and one of the most accomplished scholars at that time in the country was placed at the head of it. The only record in the minutes for 1745, relating to the school, is the notice of the report of the trustees, and an order to those ministers who had not taken up a collection for its support to attend to that duty. It appears that, by the order of the commission, Messrs. Andrews and Cross had written a letter to President Clap and the trustees of Yale College, in relation to this enterprise, as notice is taken of his reply. When President Clap’s letter was presented to the Synod in 1746, an answer was prepared, which is inserted on the records at length.

It may be inferred from this answer that the commission had written to make some arrangements for the admission of the students from the synodical school into Yale College, as the president called for information as to the plan of the school and state of the Synod. This information the answer in question purports to give. It states that the Synod had, some years before, endeavored to establish a school, but were prevented by the troubles of the time, especially by the war with Spain; that in the meantime, in order to secure a learned ministry, they had agreed that those who had not a diploma from some college should obtain a certificate of competent scholarship from the Synod, before being taken on trials by any Presbytery. It then briefly refers to the opposition made to this agreement, and to the controversies arising out of Mr. Whitefield’s preaching, and the subsequent schism in the Synod. The letter then gives an account of the school and adds that the Synod had agreed “that after the scholars had passed through the course of studies assigned to them, they shall be publicly examined by the trustees and such ministers as the Synod shall see fit to appoint, and if approved, shall receive testimonials of their approbation, and without such testimonials none of the Presbyteries under the care of the Synod shall improve any of the scholars in the ministry.” The writers further express their hope of obtaining assistance from England and Ireland, as soon as the difficulties which then existed allowed of their making the necessary application. They profess their purpose to make the course of instruction in their school correspond as nearly as possible with that pur­sued in the British colleges. They readily agreed that their scholars, in going to Yale, should be examined by the president and fellows, be required to bring recommendations, and that they should enjoy no privileges inconsistent with the good order of the college. It is not easy to understand the object of this letter, unless it be assumed that the statutes of Yale College required a certain number of years’ residence before graduation, and that the Synod wished their students to be allowed to enter the higher classes, when found prepared, in order to avoid the expense of a protracted absence from their own homes. In the minutes for the year 1747, there is a notice of another letter from President Clap, and of a reply on the part of the Synod, but the contents of neither are given.

The Synod continued to watch over the school with sedulous attention, as there is almost every year some record relating to it. In 1749, it was found necessary to modify the plan of gratuitous instruction. Mr. Alison’s salary was increased to thirty pounds, and he was allowed to receive the usual tuition fee from all students whom the trustees did not exempt from that charge. In 1751–2, Mr. Alison removed to Philadelphia to take charge of the academy in that city, and when it was erected into a college, he was appointed the vice-provost. Mr. Alexander McDowell was appointed his successor in the mastership of the synodical school. The organization of the college in Philadelphia and the appointment of Mr. Alison seem in a measure to have removed the necessity for a higher collegiate institution under the immediate care of the Synod. That college, though principally under the control of Episcopalians, was accessible to all denominations, and a large portion of its officers and trustees have ever been Presbyterians.

In 1754 Mr. Matthew Wilson was appointed Mr. McDowell’s assistant, and teacher of languages in the school. Mr. McDowell “from a sense of the public good, continuing to teach logic, mathematics, and natural and moral philosophy. In 1755 a collection of books was received from Dublin, which were sent “for the benefit of public schools, the use of students, and the encouragement of learning in this infant church, to be disposed of by the Synod in the best manner to answer these good ends.” It was then agreed that these books should “be the foundation of a public library under the care of the Synod.” The books proper for the school were to be the property of the master, he giving security for their safe keeping and return; the others were committed to the care of the trustees of the fund for ministers’ widows, who were to choose a librarian to take charge of the library for the use of members of the Synod, and for the benefit of students of divinity in the college of Philadelphia.

The same year an application was made to the trustees of the German schools for assistance in the support of the synodical school, the Synod engaging “to teach some Dutch children the English tongue, and three or four boys Latin and Greek, if they offer themselves; and Mr. Samson Smith was directed to open the school at Chestnut Level so soon as this favor was received.” These German schools were under the patronage of a general board in London, and of a subordinate board in Philadelphia. It was to the latter that the application of the Synod was, in the first instance, directed. This application was the more reasonable, as the Synod had for eleven years sustained the school by their own exertions, and offered its advantages gratuitously, to the youth of all denominations. The request for assistance, therefore, was granted without much hesitation, as appears from the following extract from the minutes of the board, communicated to the Synod in answer to their petition: “June 14, 1755; met at Mr. Allen’s house near Germantown the following trustees, viz.: Messrs. Allen, Peters, Franklin, and Smith. And taking into their consideration the aforesaid petition of the Synod of Philadelphia, were under some difficulty how to act concerning it. On the one hand they thought that to grant the petition in favor of an English Synod might give offence to the Germans, who generally consider this charity as intended for their own par­ticular benefit. The trustees were also of opinion, that it did not exactly fall under the great design of promoting the English tongue among the Germans. But they considered on the other hand, the pleas urged by the petitioners. They knew it to be a truth that the Synod of Philadelphia, at a time when ignorance, even among the ministry, was like to overrun the whole province, had begun, and with much difficulty, long supported a public school under Mr. Francis Alison, and that many able ministers, and some of them Dutch, had been educated in the said school. The trustees were also of opinion that it was no small argument in favor of the petitioners that the mother church of Scotland had contributed so largely to this useful charity, and that if any future application to said church should be necessary, the interest and recommendation of the Synod of Philadelphia might be useful in that respect, as well as in countenancing the several schools in their present infant state, and educating, according to their proposal, some young men for the Dutch ministry gratis. In consideration of all which, it was resolved to grant twenty-five pounds currency for one year to assist the said Synod to support their school, on the following terms, viz.: “1. That it shall be under the same common government with the other free schools, and be subject to the visitation of the trustees general or their deputies, appointed upon the recommendation of the Synod. 2. That the master shall teach four Dutch or English scholars gratis, upon the recommendation of the trustees general, to be prepared for the ministry, and ten poor Dutch children in the English tongue gratis, if so many offer. 3. That the deputy trustees, together with the master and any of the clergy, visit the school at least once a quarter, and send down a statement thereof, to be transmitted by the general trustees to the honourable society. Agreed, that this case be transmitted to the honourable society to obtain their directions thereupon.”

The Synod acceded to these terms and appointed deputy trustees to visit the school every quarter. When this matter came before the society in London, they increased the annual contribution to the Synod’s school from twenty-five pounds currency to thirty pounds sterling. It was thus that the Synod labored diligently and successfully in promoting the cause of education. At the synodical school under Mr. Alison and Mr. McDowell, some of the most distinguished of the ministers of the next generation were prepared for their work. This school gave rise to the Newark Academy, which has since been chartered as a college.

The connection between these two institutions is fully set forth in the charter granted to the Newark Academy in 1769 by Thomas and Richard Penn. “Whereas the Rev. Messrs. John Thompson, Adam Boyd, Robert Cross, Francis Alison, Alexander McDowell, and some others, about twenty years since, erected a public school in the province of Pennsylvania for the instruction of youth in the learned languages, mathematics, and other branches of useful literature, and to qualify them for admission into colleges and universities, which school they supported with much care and expense, to the great advantage and benefit of the public: And whereas, the said school, so as aforesaid, originally in the province of Pennsylvania, hath been removed and is now kept in the town of New­ark, in the county of New Castle; and whereas, &c.”

In one of the preceding extracts, mention is made of the trustees of the fund for ministers’ widows. As the institution here referred to still exists, and is one in which many of our clergy are interested, it may not be improper to introduce a brief account of its origin. In 1754 “a proposal was introduced by Mr. Alison for laying some plan for the support of ministers’ widows,” and a committee was appointed for that purpose, who made a report to the Synod, when it was agreed, “in order to complete the plan, and to carry it into full execution, that each Presbytery should choose a minister to represent them, and send by him their several quotas to the fund; and this representation when met, shall put the stock into the hands of appointed trustees, and fix the proper regulation of it.” The plan thus formed was reported to the Synod the following year and finally adopted. It provided that each subscriber might pay two or three pounds annually; that all future members of the Synod, or candidates for the ministry, might join the association; that the subscription of any member might be changed from two to three pounds, provided he made up the difference from the beginning; that the annuity payable to the widows or children of deceased members should be five pounds or seven pounds ten shillings, according as the subscription had been two or three pounds; that should a member die before he had made five annual payments, one half of the annuity due to his representatives should be deducted until these deductions, together with the payments made, amounted to the sum of the annual subscriptions; that the annuity should be payable to the widow for life, to the children for twelve years; that nothing beyond the annuities was to be paid until the capital amounted to eight hundred pounds for every twenty members; after that the profits might be divided among the annuitants. The following year application was made for a charter, which was ultimately obtained and has been the means of perpetuating an institution which has been the source of incalculable benefits to many widows and orphans.

As the principal object of this history is to exhibit the constitution of our church as to doctrine and order, it would here be in place to state whatever might throw any light on either of these points. As far as doctrine, however, is concerned, there was nothing in the action of the Synod of Philadelphia during the schism of any particular interest. There was no controversy on the subject, no acts of discipline for erroneous opinions, and no new measures adopted with a design to uphold the standards of the church. The only exception to this remark is a resolution adopted immediately after the schism to the following effect, viz.: “That every member of this Synod, whether minister or elder, does sincerely and heartily receive, own, acknowledge, or subscribe the Westminster Confession of Faith, the Larger and Shorter Catechisms, as the confession of his faith, and the Directory, as far as circumstances will allow and admit in this infant church, for the rule of church order. Ordered, that every session do oblige their elders to do the same at their admission. This was readily approved, nemine contradicente.” Hitherto the adoption of the Confession of Faith had been required only of ministers. It was now required of elders, and that with evident propriety. They are entitled, as members of Presbytery, to sit in judgment on the doctrinal knowledge of candidates for ordination, and on the orthodoxy of ministers. This regulation, therefore, still continues a part of the constitution of the church.

As it regards matters of government, the Westminster Directory continued to be the general standard. The Sessions governed the congregations, subject to the review and control of the Presbyteries; the Presbyteries governed their own members, and received appeals and references from the Sessions, subject to the review and control of the Synod; and the Synod received appeals and references from the Presbyteries, and took care that the constitution was everywhere observed. Agreeably, however, to the Scottish and French principle, that a Synod is a larger Presbytery, and may properly perform all Presbyterial acts, when occasion calls for it, we find the Synod, during this period as well as before the schism, frequently acting more or less distinctly in a Presbyterial capacity. Thus in 1741 the name of the Rev. Mr. Stevenson was struck from the roll, or he was disowned as a member, without the intervention of a Presbytery, because, as the Synod say, he had “from time to time, for years past, neglected attending on our judicatures, also had omitted his ministry without giving us any reason for his said conduct.” This suspension, however, was only until he should appear before Synod, “and give an account of his proceedings.” In 1749 we find Mr. Cross requesting supplies from the Synod for his congregation, “until it please God to restore his health.” Supplies were accordingly appointed for several Sabbaths, and Mr. Cross and his congregation allowed “discretionary power to invite any other of the brethren until the commission met in the fall.” In 1754 he was again obliged to seek assistance, and it was “ordered that Mr. Cross or Mr. Alison have allowance to write to any minister, to come and preach two Sabbaths at any time during Mr. Cross’s sickness.” In 1751 the case of the Rev. Samuel Evans was referred to the Synod for advice, but they took it up and issued it by declaring “that Mr. Evans, having acted disorderly in dissolving the pastoral relation between himself and his people, having traveled to England again and again without any certificates by way of recommendation to the churches in that part of the world, and having in other things acted, from time to time, in a manner unsuitable to his character as a minister, we disown him as a member of this Synod until he give us satisfaction by a return to his duty, and amend his life and conduct.”

In 1753, a minister from Ireland, who had been censured by the Presbytery in his own country, applied directly to the Synod to be allowed to preach in their congregations. This application was refused. Three years afterwards, however, an application was made by a particular congregation for his services, to which the Synod replied “that they found it necessary to wait until they received an answer from the Synod in Ireland; but resolved, that as he had offered satisfaction to that Synod by our mediation, and had behaved himself so as to be well approved as a minister among us, if either the Synod of Ireland send us no answer, or inform us that they have accepted his submission, we do order Messrs. Black and Craig to receive him a member, and install him; provided they find his conduct in that part of Christ’s vineyard such as becomes a gospel minister.” This appointment for some reason was not fulfilled, as the following year “a supplication was received from Cook’s Creek, and Peeked Mountain, requesting that we would receive Mr. Alexander Miller as a member, and that at his installation he be appointed as their pastor in the Lord. The Synod, it is added, unanimously agreed to receive him as a member, and ordered that Mr. Craig install him “sometime before the first of August next.” All this was done without the intervention of a Presbytery.

The way in which the Synod most frequently interfered in the immediate government of the churches was by the appointment of correspondents to sit with a Presbytery, either with or without their previous consent. Thus, in 1752, a petition, apparently from a church member, was received and referred “to the Presbytery of Donegal, together with Messrs. McDowell, Cathcart, Griffiths, and Steel, as correspondents from the Presbytery of New Castle, to meet at Octarara the second Tuesday in August; and it was ordered, that Mr. Boyd’s session give notice to all parties concerned.”

In 1753 the Presbytery of New Castle “applied to the Synod, that whereas Mr. Hector Alison had laid certain grievances before them, and sued for a dismission from his pastoral charge; and as the affair appeared to be of great importance, and required a final decision at their next meeting, they humbly requested that the Synod would join some of the other members out of the other presbyteries with them, to judge of that affair, and that said Presbytery, with said correspondents, be appointed to act as a commission of the Synod, and in that capacity judge that affair.” “The Synod,” it is added, “granted the request, and accordingly appointed Messrs. Boyd, Tate, and Smith, to meet with the Presbytery of New Castle on the first Tuesday of August next, at New London, for that purpose, and further enjoined the said Presbytery to give timely notice to Mr. Alison’s congregation of the design of the said meeting.”

Some misunderstanding having occurred between the Presby­teries of Philadelphia and New Castle, as to whose duty it was to ordain Mr. Kinkead, neither finding it convenient to attend, the Synod decided, “that, inasmuch as the congregations of the Great Valley and Norrington properly belong to the Presbytery of Philadelphia, that the said Presbytery should attend the trials and ordination of Mr. Kinkead; and lest a delay might be occasioned by the paucity and distance of the members of the Presbytery of Philadelphia, Mr. Cathcart (of the Presbytery of New Castle) was ordered to correspond with the said Presbytery as an assistant.” Upon an application from the Presbytery of New Castle, in 1754, it was “ordered, that Messrs. Boyd and Smith sit with them until the next meeting of the Synod, and be excused from attending Donegal Presbytery further than they think it convenient; and that Mr. Kinkead correspond with them in August next.”

The Synod, in the exercise of its supervisory care over the churches and its own members, frequently insisted upon a more punctual attendance upon its own meetings. In 1746, it is recorded, “that the Synod finding several of their ministers absent, from year to year, and particularly some members of the Presbytery of Donegal, cannot look upon such conduct otherwise than as irregular and of dangerous consequences; and do therefore order that every Presbytery inform their respective members thereof, and that the Synod expects some reasons of such absence, and better attendance hereafter.” A similar order, in reference to the distant members in Virginia, was made in 1747; and, in 1748, it was ordered, “that the Presbytery of Donegal write to Virginia, to let the ministers know that we expect one of their members yearly to attend the Synod, that we may know the state of the churches.” In 1754, “it was observed, that Messrs. Black and Craig have neglected attending on the Synod for some considerable time, and it was ordered that Mr. McDowell write to those brethren, and signify to them that the Synod expects that they either attend or write; and that, in case of failure, the Synod will be obliged to disown them as members.”

Whenever any infraction of the constitution occurred, the Synod were in the habit of interposing to censure or rectify the irregularity. In 1752, “the Synod having deliberately considered the affair of Mr. Alison’s removal to Philadelphia, referred to them by the Presbytery of New Castle, judged that the method he used is contrary to the Presbyterian plan; yet, considering that the circumstances which urged him to take the method he used, were very pressing, and that it was indeed almost impracticable for him to apply for the consent of Presbytery or Synod in the ordinary way; and further, being persuaded that Mr. Alison’s being employed in such a station in the academy has a favorable aspect in several respects, and a very probable tendency not only to promote the good of the public, but also of the church, as he may be serviceable to the interests thereof in teaching philosophy or divinity, as far as his obligations to the academy permit; we judge his proceedings in the said affair are in a good measure excusable. Withal the Synod advises that, for the future, its members be very cautious, and guard against such proceedings as are contrary to our known and approved methods in such cases.”

It appears from the minutes for 1755, that some sessions had refused to allow the annual collections to be taken up in their churches: whereupon the Synod resolved, “that as it is a synodical appointment, it is inconsistent with our church government to be under the check of a church session. They, indeed, may give or withhold their charity, but may not prevent a minister from proposing it publicly according to our appointment. Ordered, likewise, that every Presbytery take care of the conduct of their members, how they observe this appointment previous to their coming to the Synod, and that they gather the collection from absent members.”

Not unfrequently the Synod was called upon to decide casuistical questions. For example, a young man having promised marriage to a young woman, was desirous to be freed from his engagement; but the young woman, though willing to release him, scrupled the lawfulness of doing so. The question was therefore submitted to the Synod, “Whether a single man and woman, having promised marriage to each other, may lawfully agree again to release each other from the promise? and after mature consideration the Synod resolved the case, that it was lawful: nemine contradicente.” The young man in question, however, was called before the Synod, and publicly rebuked, in order, as it is said, “to show our detestation of such rash proceedings.”

In 1751, the question came up from the session of the church at Neshaminy, by a reference from the Presbytery of Philadelphia, whether a young man to whom an illegitimate child had been imputed upon the oath of the mother, but who denied the charge, and in a civil trial had been acquitted by a jury, might be admitted to church privileges. It was decided that he might.

In the Presbytery of Donegal, the marriage of a man with a niece of his former wife was declared null and void, and separation and confession of sin enjoined. That Presbytery was in the habit of pronouncing divorces, as far as marriage was a religious bond, referring the parties, however, to the civil authorities for the dissolution of the civil contract between them.

The period of which we are now speaking, as already stated, was a season of great uneasiness and distress. In Pennsylvania there was almost a continued controversy between the Assembly and the proprietary government, which operated greatly to the injury of the colony, which was at the same time the theatre of many of the disasters attending the French and Indian wars. To these events repeated allusion is made in the proceedings of the Synod. In 1755, it is recorded, “The Synod having taken into consideration the prevailing iniquity which abounds in our land, and the many tokens of the Divine displeasure we are under, being threat­ened with a dangerous war, left to manifold divisions and confusions in church and state, and the rain from heaven restrained, to the great damage of the fruits of the earth; do therefore agree, that the 12^th day of June be observed as a day of fasting and humiliation through all our bounds, to bewail our sins and the sins of our land, to deprecate the divine displeasure which we deserve, and implore God to remove these tokens of his anger, and save us from the strokes we now feel, fear, and deserve.”

Again, in 1757, it is said, “The Synod having taken under serious consideration the melancholy state of the British dominions and of their allies, the danger of the Protestant interest in general, and particularly of the English colonies of America, arising from the formidable combination of antichristian powers in Europe, and the shocking depredations and barbarities of the heathen on our borders, influenced and abetted by the perfidious, restless enemies of our civil and religious liberties; as also the abounding profanity and wickedness of all ranks and decrees of men; the awful contempt cast upon the glorious gospel of Christ, not only by the professed infidelity of its open adversaries, but also by the unbelief, hypocrisy, and uncharitableness, and loose practices of its professed friends; and being deeply sensible of, and affected with, the ungrateful abuse and misimprovement of the many privileges we have enjoyed; our peace, plenty, and liberty having been turned into wantonness, pride, and licentiousness; and being firmly persuaded that for these things God is testifying his displeasure against us, hath at home and abroad, by a calamitous war, in which we are involved, while an amazing insensibility generally prevails under the present gloomy appearances of divine Providence, and a want of public spirit and zeal for the common good, do, for these and the like reasons, recommend the twenty-third day of June next to be observed by the people belonging to the Synod, as a day of public humiliation, fasting, and prayer, throughout their bounds, to bewail our aggravated and crying sins, to deprecate the deserved wrath of heaven, and to implore the divine mercy and forgiveness, that the Spirit of grace may be poured out upon us, that as a people we may turn unto the Lord by a sincere repentance; that God would preserve and bless our gracious king, direct his counsels, go forth with his fleets and armies, also with those of his allies, and crown them with success; that he would guard and defend our sea­coasts and frontiers against all the designs of our enemies; that he would preserve to us our invaluable liberties, both civil and religious; that he would yet bless us with fruitful seasons, mercifully heal our divisions, and cause our present confusions happily to terminate in the glorious advancement of the peaceful kingdom of our Lord Jesus Christ. Accordingly, it is ordered, that our ministers represent these things to the people under our care, and excite them to these solemn exercises; and, for that end, suit their sermons and prayers on that day to the important occasion.”